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SERMONS
BYolHUGH
I5ATIAAER

SOJVIETIME
BlSMOPcM, OF
WORCESTER

AMS PRESS

NEW YORK

Reprinted from a copy in the collection
of The University of Michigan Library

Reprinted from the edition of 1906, London & New York
First AMS edition published 1971

Manufactured in the United States of America

International Standard Book Number: 0-404-03886-7

Library of Congress Catalog Card Number: 76-172301

AMS PRESS INC.

NEW YORK, N.Y. 10003

INTRODUCTION

Latimer is the best example the English Church can show of
the popular preacher. The sermons of Andrevves or Donne make
their appeal to a trained intelligence which can " divide," even to
the last scruple, " the word of truth " ; Latimer, whether he is preach-
ing in a country town or before the king at Westminster, always
speaks so that the servants and handmaids shall carry away as
much as the gentler sort. He has but one subject, that of right-
eousness, and the appeal of righteousness is not to the intellect,
but to the conscience.

This is not to say that Latimer was himself unlearned. As
a young man he was elected fellow of his college (Clare Hall)
at Cambridge, and was one of twelve preachers licensed by the
University to preach in any part of England. When his university
suspected him of the Lutheran heresy, and he was summoned
before Wolsey, he is said to have shown himself more at home
in Duns Scotus than Wolsey's chaplains, who were set to e.xamine
him. It is probable that he was not deeply versed in the New
Learning, being born a little too early for that. The year 1510,
in which Erasmus went to Cambridge to teach Greek, was the
year in which Latimer took his degree, and we know that at
first the new professor found but few pupils.

The story of Latimer's first attraction to the Reformed doctrines
is told by himself in the first sermon on the Lord's Prayer :

Master Bilney, or rather Saint Bilney, that suffered death for God's
word sake, the same Bilney was the instrument whereby God called
me to knowledge ; for I may thank him, next to God, for that knowledge
that I have in the word of God. For I was as obstinate a papist as
any was in England, insomuch that when I should be made bachelor
of divinity, my whole oration went against Philip Melancthon and against

viii Introduction

his opinions. Bilney heard me at that time, and perceived that I was
zealous without knowledge ; and he came to me afterward in my study,
and desired me, for God's sake, to hear his confession. I did so : and,
to say the truth, by his confession I learned more than before in many
years. So from that time forward I began to smell the word of God,
and forsook the school-doctors and such fooleries.

This was in 1524, and already the next year we find that he
had become suspected of favouring ,what in his bachelor's thesis
he had attacked ; for his diocesan, Bishop West of Ely, came
up "suddenly and secretly" to Cambridge to hear a Latin sermon
he was to preach ad clerum, and entered the church with un-
episcopal astuteness after the sermon was begun. But for once
the greatest diplomatist of his age was overmatched. With
extraordinary readiness Latimer changed his text, and preached
a sermon extempore from the text Christus existens Pontifex
futurorum boftorum, " A new auditory requireth a new theme,
therefore it behoveth me to entreat of the honourable office of a
bishop." The bishop thanked Latimer for his "good sermon,"
and asked him to preach against Martin Luther's doctrine. To
which Latimer very fairly replied that he could not refute what
he was prohibited from reading. It is ill setting one's wits against
authority ; and according to Cranmer's secretary Morice, from
whom this story comes, the bishop, who had the last word, replied,
" I perceive that you somewhat smell of the pan, Mr. Latymer ;
you will repent this gear some day." He was inhibited by the
bishop from preaching in the university, but continued to use
the church of the Austin Friars, which, was extra-diocesan. It
was on occasion of this dispute that Wolsey interfered and had
Latimer examined, with the result that he licensed him to preach
anywhere in England.

Of the Cambridge period we have two sermons preserved, those
on the Card, preached about 1 529, which raise the question what
it was that the Bishop of Ely and the party of the Old Learning
found to complain of in Latimer's preaching. The answer of
course is that here, as in all theological controversies, it was not
the heresy, but the heretic, that was attacked. The sermons only
"smelt of the pan." They disparaged " voluntary works " — church-
building, pilgrimages, gilding of saints, and so forth, not absolutely,
but in comparison with " necessary works " of righteousness and
mercy. Still it is not prudent for the clergy to disparage works of

Introduction ix

popular religion. Responsible rulers must " doubt whereunto
this will grow." The conceit of comparing the Commandments to
playing-cards is not to our modern taste ; but Latimer was wise
in his generation and knew what he was doing. Probably by
such a trick he caught the ear of the undergraduates of the day, who
were younger then than now. It is interesting to compare these
early sermons of Latimer's with the almost contemporary sermons
of Bishop Fisher. In reading Fisher there rises to memory the
wonderfully beautiful and suffering face that we know from
Holbein's drawing, a face that is certainly not of the world. And
the sermons also are not of the world. They are full of a sense
of the hollowness of all earthly satisfaction ; but they do not
strike us as showing any acquaintance at first hand with what
they despise and renounce. In one place, for example, comment-
ing on the text " Can a woman forget her sucking child ? " Fisher
lays down that "the affection of fathers is longer-during than
that of mothers." Throughout we feel the lessons to be a little
too abstract, the similes a little forced, the examples conventional ;
although there is no mistaking the passion of the preacher. Now,
whatever we may think of Latimer's divinity, about his humanity
there can be no manner of doubt. From the first his sermons
display a quite remarkable insight into the working of the human
mind and will. In the second Sermon on the Card, on the words,
" Go first and reconcile thy neighbour," he has this penetrating
counsel :

Be not ashamed to do thy Master's and Lord's will and commandment.
Go, as I said, unto thy neighbour that is offended by thee, and reconcile
him whom thou hast lost by thy unkind words, by thy scorns, mocks, and
other disdainous words and behaviours, and be not nice to ask of him
the cause why he is displeased with thee : require of him charitably to
remit ; and ceasp not till you both depart, one from the other, true
brethren in Christ. Come not to thy neighbour whom thou hast offended,
and give him a pennyworth of ale, or a banquet, and so make him a fair
countenance, thinking that by thy drink or dinner he will shew thee
like countenance. I grant you may both laugh and make good cheer,
and yet there may remain a bag of rusty malice, twenty years old, in thy
neighbour's bosom.

The topic which aroused the bitter resentment of his clerical
brethren, the disparagement of voluntary works, introduced into

X Introduction

this sermon as an illustration of the text " leave there thy
oblation," forms no small part of Latimer's practical teaching
from first to last. He saw that religion had come to be identified
in the popular mind with certain observances, none of which had
any necessary connexion with the " weightier matters of the law."
As against this view of religion, as a system of merely ecclesiastical
duties, he is always endeavouring to recall men's interest to the
fundamental verities of righteousness and rnercy.

While they thus preached to the people, that dead images not only
ought to be covered with gold, but also ought of all faithful and christian
people, (yea, in this scarceness and penury of all things,) to be clad with
silk garments, and those also laden with precious gems and jewels ; and to
be lighted with wax candles, as who should say, here no cost can be too
great ; whereas in the meantime we see Christ's faithful and lively
images, bought with no less price than with his most precious blood,
(alas, alas I) to be an hungred, a-thirst, a-cold, and to lie in darkness,
wrapped in all wretchedness, yea, to lie there till death take away their
miseries.^

For a while after his triumph over the Bishop of Ely Latimer's
enemies had to possess their souls in patience, because, having
taken the king's side in the matter of the divorce, he was in
high favour at court. He was one of twelve Cambridge divines
appointed with twelve from Oxford as a Royal Commission to
examine heretical books. Among the books they condemned was
Tyndale's Bible. The accession of Anne Boleyn brought him the
bishopric of Worcester, which he held for four years ; doing his
best during that period for the reform of abuses, especially making
a crusade againgst the popular images — " our great Sibyl, with her
old sister of Walsingham, her young sister of Ipswich, with their two
other sisters of Doncaster and Penrice," but resigning his see when
the Statute of the Six Articles was passed (1539), which made him
a heretic. It is said that the king saved him from the stake only
on the direct intercession of Cromwell. But even when highest
in favour he must have realised, as every good man who served
the King had sooner or later to realise, how little the Supreme Head
of the Church of Christ in England cared for the lives of any of
its members. As early as 1531, and again in 1532, he was accused
of heresy in Convocation ; and though he appealed to the king,

* Sermon before the Convocation, 1536. (See p. 33,)

Introduction xi

Henry refused to interfere, and Latimer escaped the heretic's fate
only by a full recantation. Among the articles he was compelled
to sign are such as these : There is a place of purgatory. Souls
in purgatory are helped by masses and alms-deeds. Pilgrimages
and oblations are meritorious. It is profitable to invocate saints.
Images are profitable. It is profitable for them to be decked and
trimmed and to have candles set before them. His opinion on
these matters is well set out in a letter to Archbishop Warham
of the same year : " I have never preached anything contrary to
the truth, nor contrary to the decrees of the Fathers, nor as far
as I know contrary to the Catholic faith. I have desired, I own,
and do desire, a reformation in the judgment of the vulgar, that
they should distinguish between duties ; that all men should know
that there is a very great difference between those works which
God hath prepared for each of us (zealously discharging the duties
of our respective callings) to walk in, and those that are voluntary,
which we undertake by our own state and pleasure. It is lawful,
I own, to make use of images, to go on pilgrimage, to pray to
saints, to be mindful of souls abiding in purgatory ; but these
things, which are voluntary, are to be so moderated that God's
commandments of necessary obligation, which bring eternal life
to those that keep them, and eternal death to those that neglect
them, be not deprived of their just value." The only one of these
topics that calls for any particular comment is that of purgatory :
what was Latimer's belief about it ? Latimer's attack upon
purgatory took the form, at first and in the main, of denying the
Pope's claim to deliver from it, which had been made so profitable
a source of revenue. He calls it, again and again, " purgatory
pick-purse." It was only by degrees that he came to renounce a
belief in purgatory altogether, and even in his latest sermons he is
not consistent with himself. In one he says distinctly, " You must
understand that there are but two places appointed of Almighty
God for all mankind, that is, heaven and hell " i ; in another he
allows that he did not know the answer to the question where
the soul of the young maid, the ruler's daughter, was, after it went
out of her ; "but where it pleased God it should be, there it was.
If the Bishop of Rome had gone no further we should have been
well enough."* His earlier view is well set out in the answer
he drew up to some articles " untruly, unjustly, falsely, uncharitably

' Sermon on Fifth Sunday after Epiphany, Feb. 1552, Park, Soc. ii. 191,
" Sermon of same year, Park. Soc. i. 550.

xii Introduction

imputed to me by Dr. Powell of Salisbury." * One of these
articles is that "there is no purgatory after this life." This
Latimer shews to have been a misunderstanding ; his doctrine had
been that the souls in purgatory have less need of our prayers, as
being " always in charity," than we have of theirs, " We may
well pray for them, and they much better for us ; which they will
do of their charity, though we desire them not." But the con-
clusion of the whole matter for him was that too much attention
to souls in purgatory, " who are in God's favour and have Christ
with them,'' diverted attention from souls on earth, who might be
in extreme necessity.

We see not who needeth in purgatory ; but we see who needeth in
this world. And John saith, " If thou see thy brother, and help him
not, how is the charity of God in thee ? " Here we be bound to help ohe
another, as we would be holpen ourselves, under pain of damnation.
Here, for lack, of help, we may murmur and grudge against God,
dishonour God, foredote ourselves : which inconveniences shall not follow
if we do our duty one to another. I am sure the souls in purgatory be
so charitable, and of charity so loth to have God dislionoured, that
they would have nothing withdrawn from the poor here in this world
to be bestowed upon them. Therefore, howsoever we do for purgatory,
let us provide to keep out of hell. I would have difference betwixt that
that 7nay be done, and that that ought to be done ; and this to go before
that, and that to come after this.-

When Protestantism was set up with the accession of Edward
VI., Latimer did not return to his bishopric, but lodged with
Cranmer at Lambeth, and devoted himself to preaching. His
Swiss servant Bernher, who edited some of his sermons, tells
us that he preached twice every Sunday during King Edward's
reign. The first of these sermons, " preached in the Shrouds
at Paul's Cross," i.e. in a sheltered place where the sermons

' Dr. Powell, prebendary of Salisbury, a theologian of great learning,
who had been engaged by the king to write against Luther, had preached,
with others, against Latimer for his sermons at Bristol in 1533. A com-
mission was appointed to inquire into the dispute, and Dr. Powell was
sent to the Tower. He was executed in 1540, among that famous si.x at
Smithfield, three hanged, drawn, and quartered for treason, in denying the
king's supremacy, and three burned for heresy. See Dixon's History of the
Church of England, li. 245-253.

" Park. Soc. ii. 237.

Introduction xiii

were held in bad weather, is the only one that has survived
of a course on " the plough." It is mainly directed against
" unpreaching prelates," and contains the memorable saying
that the devil is " never out of his diocese."

" Circuit" he goeth about in every corner of his diocese : he goeth
on visitation daily : he leaveth no place of his cure unvisited ; he walketh
round about from place to place, and ceaseth not.

But the sermon contains one passage which was to be the
precursor of many such in future — a cry to London to repent of
its covetousness. " Charity is waxen cold, none helpeth the scholar
nor yet the poor." In the first sermon of the Lent following,
preached before the king, he returns to the subject in regard to
rural England. The dissolution of the monasteries had meant
the destruction of the monastic schools, with their free education.
It had meant also the transference of the manors to lay landlords
who were disposed to exact the uttermost farthing of rent ; and
also to enclose the commons. Moreover, the development of
the wool trade encouraged them to lay down their estates in
pasture ; and this threw a large number of the labourers out of
employment, and filled the towns with beggars. On all these topics
— upon which, himself the son of a Leicestershire yeoman, he
could speak from experience — Latimer probes the consciences of
his courtly hearers. In these sermons before King Edward we
have one of the most vivid pictures of the age. Here, for
example, is a striking contrast between the old times and the new :

My father was a yeoman, and had no lands of his own, only he had
a farm of three or four pound by year at the uttermost, and hereupon he
tilled so much as kept half a dozen men. He had walk for a hundred
sheep ; and my mother milked thirty kine. He was able, and did find
the king a harness, with himself and his horse. . . . He kept me to
school, or else I had not been able to have preached before the king's
majesty now. He married my sisters with five pound or twenty nobles
apiece ; so that he brought them up in godliness and fear of God. He
kept hospitality for his poor neighbours, and some alms he gave to the
poor. And all this he did of the said farm, where he that now hath it
payeth sixteen pound by year, or more, and is not able to do anything
for his prince, for himself, nor for his children, or give a cup of drink
to the poor.

On one topic, as became his office, Latimer was urgent : that

xiv Introduction

maintenance should be found for poor scholars at school and the
universities, so that they might recruit the ranks of the preachers.
" Is this realm," he asks, " taught by rich men's sons ? No, no,
read the Chronicles. Ye shall find sometime noblemen's sons
which have been unpreaching bishops and prelates : but ... by
yeomen's sons the faith of Christ is, and hath been, maintained
chiefly." The name of Edward VI. is still held in pious memory
for the schools he founded ; but it Ts forgotten that those he
founded, or refounded, were but a fraction of those that were
suppressed by the merciless confiscation of the property of the
Guilds. Preaching at Stamford in 1550, Latimer says: "To
•consider that hath been plucked from abbeys, colleges, and
chantries, it is marvel no more to be bestowed upon this holy
office of salvation. Schools are not maintained ; scholars have
not exhibition ; the preaching office decayeth." And he asks his
hearers, in another place, "to bestow as much in the feeding of
scholars of good wits, of poor men'^ sons, as ye were wont to
bestow in pilgrimage matters, in trentals, in masses, in pardons,
in purgatory matters." But not only do agriculture and education
come within the scope of this denouncer of covetousness ; he has
a word for the judge who takes bribes : and having in the
third sermon before King Edward told the tale of Cambyses
flaying an unjust judge and covering the judgment seat with
his skin, he recurs to this again and again. " It were a goodly
sign, this of the judge's skin. I pray God we may once see
the sign of the skin in England." ' He has a word also for the
receiver of fraudulent commissions, and the adulterating manu-
facturer. On the text "Thy wine is mingled with water" he
comments: " Here he meddleth with vintners ; belike there were
brewers in those days as there be now. ... I hear say there is
a certain cunning come up in mixing of wares. How say you ? were
it no wonder to hear that cloth-makers should become poticaries ?
Yea, and (as I hear say) in such a place, where as they have
professed the gospel and the word of God most earnestly of
a long time." And he goes on to explain the mystery of flock-
powder.- To all classes he is a faithful monitor. " The servant
who has his whole wages and does but half his work, or is a
sluggard, that same fellow is a thief before God." The fearless-

' See the curious reference to the "silver bason and ewer" in the Last
Sermon before King Edward (p. 225).

* Third Sermon before King Edward (p. ix3).

Introduction xv

ness of Latimer was one of his marked characteristics. The man
who had his trunk packed ready to start when the pursuivant
came to summon him to a trial that could have no issue but
the stake was not the man to be daunted by kings or mobs. When
he first came into favour with Henry VIII. by his judgment
about the divorce, and thus for a moment quieted his enemies,
the first thing he must do is to remonstrate with the king in
a Lent sermon for ordering that his horses should be pastured
on abbey lands, "abbeys being ordained for the comfort of the
poor." His sermon before the Convocation of 1536, of which
we have only a translation, recalls in its boldness the great sermon
of Colet, a quarter of a century before. He said as strong things
many times afterwards about unpreaching prelates ; but that was
in the reign of Edward, when he was safe. Under Henry he
was never safe.

There is no need to make the attempt to sum up Latimer's
characteristics as a preacher. A single page of any sermon shews
the whole man, in his simplicity, his directness, his burning zeal,
his humanity, his quaint terms, his garrulousness. His sermons
were talked ; and as they were expected to last for a couple
of hours, hiiihorous relief was very welcome to both preacher
and hearer. No preacher had so inexhaustible a stock of merry
tales — not the cut-and-dried moralised anecdotes of the Gesta
Romanorum, but incidents that he had noted in his busy life
among the people. A good example will be found in the third
sermon before Edward VI. Now and then he does not disdain
what we should call a "Joe Miller," as when he tells of the
gentlewoman who went to St. Thomas of Acres to the sermon,
because she "never failed of a good nap there." Frequently he
illustrates from his own personal history — as the question of
giving tribute to Caesar, by an examination he had to undergo
before the bishop.^ If the modern reader is inclined to, resent
the occasional homeliness of the vocabulary as beneath the dignity
of the pulpit — as when it is said that the covetous man's mind is
" on his half-penny " ; or when the preacher quotes a proverb " of
my country : They say when they call the hogs to the swine-
trough, 'Come to thy mingle-mangle, come pur, come pur'";
or when he paraphrases A^um et vos seducii estis? by '' What,
ye brain-sick fools, ye hoddy-pecks, ye doddy-pouls, ye huddes,
are you seduced also?" — it is well to remember that the final
' Sermon preached at Stamford (p. 256).

XVI Introduction

cause of the pulpit is not the dignity of the preacher, but the
instruction of the hearer, and that before a man can hear he
must be drawn to listen. Moreover, in these days of universal
education we cannot appreciate the ignorance of the simple
people in Latimer's day. It may be brought home to us by
the concluding passage of the sermon at Stamford in which
Latimer tells us that he made a habit of reciting the Lord's
prayer before and after every sermon, as he found so many
poor people did not know it.

LIST OF WORKS BY HUGH LATIMER

Concio quam habuit . . . pater H. Latimer, epus Worcestrie
ia couetu spiritualiu nono Junii, ante inchoatione Parlamenti
celebrati anno 28 . . . Regis Henrici octaui. Southwarke, 1537.

H. Latimeri . . . oratio, apud totum Ecclesiasticoru coventum,
. . . de Regni statu per Evangelium reformando. Basileae, 1537.

A notable Sermo [on Rom. xv. 4]. 1548.

The fyrste (. . . seuenth) Sermon [1549] of Mayster Hughe
Latimer, preached before the Kynges Maiesty at Westminster
MDXLix. Arber, " English Reprints," 1868, etc.

A most faithful! Sermo preached before the Kynges most
excellente Maiestye. 1550.

A Sermon [on Matt. xxii. 21] preached at Stamford the ix. day
of Oct. anno mccccc. and fyftie. 1550.

Twenty-seven Sermons preached by . . . 1562,

FrutefuU Sermons. 1571, 1575, 1578, 1584, 1596, 1607, 1635.

The Sermons of Master H. L., many of which were preached
before King Edward VL To which is prefixed Bishop L.'s
Life. 1758.

The Sermons of H. L, now first arranged according to the
order of time in which they were preached. A memoir of the
Bishop by John Watkins. 1824,

Sermons and Remains of Hugh Latimer. Ed. Parker Society.

1844-5-
(Including Letters to Lord Cromwell and others, Injuactions
to the Clergy, Disputation at Oxford, etc.)

SERMONS ON THE CARD

The Tenor and Effect of Certain Sermons made by Master^
Latimer in Cambridge, about the year of our Lord 1529.

Tu quis es ? Which words are as much to say in Englishj
" Who art thou ? " These be the words of the Pharisees,
which were sent by the Jews unto St John Baptist in the
wilderness, to have knowledge of him who he was : which
words they spake unto him of an evil intent, thinking that
he would have taken on him to be Christ, and so they
would have had him done with their good wills, because they
knew that he was more carnal, and given to their laws, than
Christ indeed should be, as they perceived by their old
prophecies ; and also, because they marvelled much of his
great doctrine, preaching, and baptizing, they were in doubt
whether he was Christ or not : wherefore they said unto him,
" Who art thou ? " Then answered St John, and confessed
that he was not Christ.

Now here is to be noted the great and prudent answer
of St John Baptist unto the Pharisees, that when they re-
quired of him who he was, he would not directly aniswer of
himself what he was himself, but he said he was not Christ :
by the which saying he thought to put the Jews and Pharisees
out of their false opinion and belief towards him, in that
they would have had him to exercise the office of Christ ;
and so declared further unto them of Christ, saying,' " He is
in the midst of you and amongst you, whom ye know not,
whose latchet of his shoe I am not worthy to unloose, or
undo." By this you may perceive that St John spake much
in the laud and praise of Christ his Master, professing him-
self to be in no wise like unto him. So likewise it shall be
necessary unto all men and women of this world, not to
ascribe unto themselves any goodness of themselves, but all
unto our Lord God, as shall appear hereafter, when this

2 Sermons on the Card

question aforesaid, " Who art thou ? " shall be moved unta
them : not as the Pharisees did unto St John, of an evil
purpose, but of a good and simple mind, as may appear
hereafter.

Now then, according to the preacher's mind, let every
man and woman, of a good and simple mind, contrary to the
Pharisees' intent, ask this question, "Who art thou ? " This
question must be moved to themselves, what they be of them-
selves, on this fashion : " What art thou of thy only and
natural generation between father and mother, when thou
camest into this world ? What substance, what virtue, what
goodness art thou of, by thyself?" Which question if thou
rehearse oftentimes unto thyself, thou shalt well perceive and
understand how thou shalt make answer unto it ; which must
be made on this wise : I am of myself, and by myself, coming
from my natural father and mother, the child of the ire and
indignation of God, the true inheritor of hell, a lump of sin,
and working nothing of myself but all towards hell, except
I have better help of another than I have of myself. Now
we may see in what state we enter into this world, that we
be of ourselves the true and just inheritors of hell, the
children of the ire and indignation of Christ, working all
towards hell, whereby we deserve of ourselves perpetual
damnation, by the right judgment of God, and the true claim
of ourselves ; which unthrifty state that we be born unto is
come unto us for our own deserts, as proveth well this
example following :

Let it be admitted for the probation of this, that it might
please the king's grace now being to accept into his favour
a mean man, of a simple degree and birth, not born to any
possession ; whom the king's grace favoureth, not because
this person hath of himself deserved any such favour, but
that the king casteth this favour unto him of his own mere
motion and fantasy : and for because the king's grace will
more declare his favour unto him, he giveth unto this said
man a thousand pounds in lands, to him and his heirs, on
this condition, that he shall take upon him to be the chief
captain and defender of his town of Calais, and to be true
and faithful to him in the custody of the same, against the
Frenchmen especially, above all other enemies.

This man taketh on him this charge, promising his fidelity
thereunto. It chanceth in process of time, that by the
singular acquaintance and frequent familiarity of this captain

Sermon the First 3

with the Frenchmen, these Frenchmen give unto the said
captain of Calais a great sum of money, so that he will
but be content and agreeable that they may enter into the
said town of Calais by force of arms ; and so thereby possess
the same unto the crown of France. Upon this agreement
the Frenchmen do invade the said town of Calais, alonely
by the negligence of this captain.

Now the king's grace, hearing of this invasion, cometh
with a great puissance to defend this his said town, and
so by good policy of war overcometh the said Frenchmen,
and entefeth again into his said town of Calais. Then he,
being desirous to know how these enemies of his came
thither, maketh profound search and inquiry by whom this
treason was conspired. By this search it was known and
found his own captain to be the very author and the beginner
of the betraying of it. The king, seeing the great infidelity
of this person, dischargeth this man of his office, and taketh
from him and from his heirs this thousand pounds of pos-
sessions. Think you not that the king doth use justice unto
him, and all his posterity and heirs ? Yes, truly : the said
captain cannot deny himself but that he had true justice,
considering how unfaithfully he behaved him to his prince,
contrary to his own fidelity and promise. So likewise it
was of our first father Adam. He had given unto him the
spirit of science and knowledge, to work all goodness there-
with ''this said spirit was not given aloriely unto him, but
unto all his heirs and posterity.^ He had also defivered him
the town of Calais, that is to say, paradise in earth, the most
strong and fairest town in the world, to be in his custody.
He nevertheless, by the instigation of these Frenchmen, that
is to say, the temptation of the fiend, did obey unto their
desire ; and so he brake his promise and fidelity, the com-
mandment of the everlasting King his master, in eating of
the apple by him inhibited.

Now then the King, seeing this great treason in his
captain, deposed him of the thousand pounds of possessions,
that is to say, from everlasting life in glory, and all his heirs
and posterity : for likewise as he had the spirit of science
and knowledge, for him and his heirs; so in like manner,
when he lost the same, his heirs also lost it by him and in
him. So now this example proveth, that by our father
Adam we had once in him the very inheritance of everlasting
joy ; and by him, and in him, again we lost the same.

4 Sermons on the Card

The heirs of the captain of Calais could not by any
manner of claim ask of the king the right and title of their
father in the thousand pounds of possessions, by reason the
king might answer and say unto them, that although their
father deserved not of himself to enjoy so great possessions,
yet he deserved by himself to lose them, and greater,
committing so high treason, as he did, against his prince's
commandments ; whereby he had no wrong to lose his title,
but was unworthy to have the same, and had therein true
justice. Let not you think, which be his heirs, that if he
had justice to lose his possessions, you have wrong to lose
the same. In the same manner it may be answered unto all
men and women now being, that if our father Adam had
true justice to be excluded from his possession of everlasting
glory in paradise, let us not think the contrary that be his
heirs, but that we have no wrong in losing also the same;
yea, we have true justice and right. Then in what miser-
able estate we be, that of the right and just title of our own
deserts have lost the everlasting joy, and claim of ourselves
to be true inheritors of hell ! For he that committeth deadly
sin willingly, bindeth himself to be inheritor of everlasting
pain : and so did our forefather Adam willingly eat of the
apple forbidden. Wherefore he was cast out of the ever-
lasting joy in paradise into this corrupt world, amongst all
vileness, whereby of himself he was not worthy to do any
thing laudable or pleasant to God, evermore bound to corrupt
affections and beastly appetites, transformed into the most
unpleanest and variablest nature that was made under hea-
ven ; of whose seed and disposition all the world is lineally
descended, insomuch that this evil nature is so fused and
shed from one into another, that at this day there is no man
nor woman living, that can of themselves wash away this
abominable vileness '. and so we must needs grant of our-
selves to be in like displeasure unto God, as our forefather
Adam was. By reason hereof, as I said, we be of ourselves
the very children of the indignation and vengeance of God,
the true inheritors of hell, and working all towards hell :
which is the answer to this question, made to every man
and woman, by themselves, " Who art thou ? "

And now, the world standing in this damnable state,
cometh in the occasion of the incarnation of Christ. The
Father in heaven, perceiving the frail nature of man, that
he, by himself and of himself, could do nothing for himself,

Sermon the First 5

by his prudent wisdom sent down the second person in
Trinity, his Son Jesus Christ, to declare unto man his
pleasure and commandment : and so, at the Father's will,
Christ took on him human nature, being willing to deliver
man out of this miserable way, and was content to suffer
cruel passion in shedding his blood for all mankind ; and
so left behind for our safeguard laws and ordinances, to keep
us always in the right path unto everlasting life, as the
evangelists, the sacraments, the commandments, and so forth :
which if vve do keep and observe according to our profession,
we shall answer better unto this question, " Who art thou ? "
than we did before. For before thou didst enter into the
sacrament of baptism, thou wert but a natural man, a natural
woman ; as I might say, a man, a woman : but after thou
takest on thee Christ's religion, thou hast a longer name ;
for then thou art a christian man, a christian woman. Now
then, seeing thou art a christian man, what shall be thy
answer of this question, "Who art thou?"

The answer of this question is, when I ask it unto my-
self, I must say that I am a christian man, a christian
woman, the child of everlasting joy, through the merits of
the bitter passion of Christ. This is a joyful answer. Here
we may see how much we be bound and in danger unto
God, that hath revived us from death to life, and saved us
that were damned : which great benefit we cannot well
consider, unless we do remember what we were of ourselves
before we meddled with him or his laws ; and the more
we know our feeble nature, and set less by it, the more
we shall conceive and know in our hearts what God hath
done for us ; and the more we know what God hath done
for us, the less we shall set by ourselves, and the more
we shall love and please God : so that in no condition we
shall either know ourselves or God, except we do utterly
confess ourselves to be mere vileness and corruption. Well,
now it is come unto this point, that we be christian men,
christian women, I pray you what doth Christ require of a
christian man, or of a christian woman ? Christ requireth
nothing else of a christian man or woman, but that they will
observe his rule : for likewise as he is a good Augustine friar
that keepeth well St Augustine's rule, so is he a good
christian man that keepeth well Christ's rule.

Now then, what is Christ's rule ? Christ's rule con-
sisteth in many things, as in the commandments, and the

6 Sermons on the Card

works of mercy, and so forth. And for because I cannot
declare Christ's rule unto you at one time, as it ought to
be done, I will apply myself according to your custom at
this time of Christmas : I will, as I said, declare unto you
Christ's rule, but that shall be in Christ's cards. And
whereas you are wont to celebrate Christmas in playing
at cards, I intend, by God's grace, to deal unto you Christ's
cards, wherein you shall perceive Christ's rule. The game
that we will play at shall be called the triumph \ which
if it be well played at, he that dealeth shall win ; the
players shall likewise win ; and the standers and lookers
upon shall do the same ; insomuch that there is no man
that is willing to play at this triumph with these cards,
but they shall be all winners, and no losers.

Let therefore every christian man and woman play at
these cards, that they may have and obtain the triumph :
3'ou must mark also that the triumph must apply to fetch
home unto him all the other cards, whatsoever suit they
be of. Now then, take ye this first card, which must appear
and be shewed unto you as foUoweth : you have heard what
was spoken to men of the old law, " Thou shalt not kill ;
whosoever shall kill shall be in danger of judgment : but
I say unto you " of the new law, saith Christ, " that who-
soever is angry with his neighbour, shall be in danger of
judgment ; and whosoever shall say unto his neighbour,
'Raca,'that is to say, brainless," or any other like word of
rebuking, " shall be in danger of council ; and whosoever
shall say unto his neighbour, 'Fool,' shall be in danger of
hell-fire." This card was made and spoken by Christ, as
appeareth in the fifth chapter of St Matthew.

Now it must be noted, that whosoever shall play with
this card, must first, before they play with it, know the
strength and virtue of the same : wherefore you must well
note and mark terms, how they be spoken, and to what
purpose. Let us therefore read it once or twice, that we
may be the better acquainted with it.

Now behold and see, this card is divided into four parts :
the first part is one of the commandments that was given

' This game was something like the modern game of Whist. The
cards, however, were not all dealt out ; and the dealer had an ad-
vantage in being allowed to reject such cards from his hand as he
thought proper, and take others in their stead from the undealt stock.
An account of the game is given by Singer, " Researches into the
History of Playing Cards, &c." pp. 269, 270.

Sermon the First 7

unto Moses in the old law, before the .coming of Christ ;
which commandment we of the new law be bound to observe
and keep, and it is one of our commandments. The other
three parts spoken by Christ be nothing else but expositions
unto the first part of this commandment : for in very effect
all these four parts be but one commandment, that is to say,
" Thou shalt not kill." Yet nevertheless, the last three parts-
do shew unto thee how many ways thou mayest kill thy
neighbour contrary to this commandment : yet, for all Christ's
exposition in the three last parts of this card, the terms
be not open enough to thee that dost read and hear them
spoken. No doubt, the Jews understood Christ well enough,
when he spake to them these three last sentences ; for he
spake unto them in their own natural terms and tongue.
Wherefore, seeing that these terms were natural terms of
the Jews, it shall be necessary to expound them, and com-
pare them unto some like terms of our natural speech, that
we in like manner may understand Christ as well as the
Jews did. We will begin first with the first part of this
card, and then after, with the other three parts. You must
therefore understand that the Jews and the Pharisees of
the old law, to whom this first part, this commandment,
" Thou shalt not kill," was spoken, thought it sufficient and
enough for their discharge, not to kill with any manner of
material weapon, as sword, dagger, or with any such weapon ;
and they thought it no great fault whatsoever they said
or did by their neighbours, so that they did not harm or
meddle with their corporal bodies : which was a false opinion
in them, as prove well the three last other sentences follow-
ing the first part of this card.

Now, as touching the three other sentences, you must
note and take heed, what difference is between these three
manner of offences : to be angry with your neighbour ; to
call your neighbour " brainless," or any such word of disdain ;
or to call your neighbour " fool." Whether these three
manner of offences be of themselves more grievous one than
the other, it is to be opened unto you. Truly, as they
be of themselves divers offences, so they kill diversly^ one
more than the other; as you shall perceive by the first of
these three, and so forth. A man which conceiveth against his
neighbour or brother ire or wrath in his mind, by soqie
manner of occasion given unto him, although he be angry
in his mind against his said neighbour, he will peradventure

8 Sermons on the Card

express his ire by no manner of sign, either in word or
deed : yet nevertheless he offendeth against God, and break-
eth this commandment in killing his own soul ; and is
therefore " in danger of judgment."

Now, to the second part of these three : That man that
is moved with ire against his neighbour, and in his ire calleth
his neighbour " brainless," or some other like word of dis-
pleasure ; as a man might say in a fury, " I shall handle
thee well enough ; " which words and countenances do more
represent and declare ire to be in this man, than in him
that was. but angry, and spake no manner of word nor
shewed any countenance to declare his ire. Wherefore as
he that so declareth his ire either by word or countenance,
offendeth more against God, so ^he both killeth his own soul,
and doth that in him is to kill his neighbour's soul in
moving him unto ire, wherein he is faulty himself; and so
this man is "in danger of council."

Now to the third offence, and last of these three : That
man that calleth his neighbour " fool," doth more declare
his angry mind toward him, than he that called his neigh-
bour but " brainless," or any such words moving ii-e : for to
call a man " fool," that word representeth more envy in a
man, than " brainless " doth. Wherefore he doth most
offend, because he doth most earnestly with such words
express his ire, and so he is " in danger of hell-fire."

Wherefore you may understand now, these three parts of
this card be three offences, and that one is more grievous to
God than the other, and that one killeth more the soul of
man than the other.

Now peradventure there be some that will marvel, that
Christ did not declare this commandment by some greater
faults of ire, than by these which seem but small faults, as
to be angry and speak nothing of it, to declare it and to
call a man " brainless," and to call his neighbour " fool : "
truly these be the smallest and the least faults that belong
to ire, or to killing in ire. Therefore beware how you offend
in any kind of ire : seeing that the smallest be damnable
to offend in, see that you offend not in the greatest. For
Christ thought, if he might bring you from the smallest
manner of faults, and give you warning to avoid the least,
he reckoned you would not offend in the greatest and worst,
as to call your neighbour thief, whoreson, whore, drab, and
so forth, into more blasphemous names ; which offences must

Sermon the First 9

need# have punishment in hell, considering how that Christ
hath appointed these three small faults to have three degrees
of punishment in hell, as appeareth by these three terms,
judgment, council, and hell-fire. These three terms do signify
nothing else but three divers punishments in hell, according
to the offences. Judgment is less in degree than. council,
therefore it signifieth a lesser pain in hell, and it is ordained
for him that is angry in his mind with his neighbour, and
doth express his malice neither by word nor countenance :
council is a less degree in hell than hell-fire, and is a greater
degree in hell than judgment ; and it is ordained for him
that calleth his neighbour " brainless," or any such word,
that declareth his ire and malice : wherefore it is more pain
than judgment. Hell-fire is more pain in hell, than council
or judgment, and it is ordained for him that calleth his neigh-
bour "fool," by reason that in calling his neighbour "fool,"
he declareth more his malice, in that it is an earnest word
of ire : wherefore hell-fire is appointed for it ; that is, the
most pain of the three punishments.

Now you have heard, that to these divers offences of ire
ar^d kiUing be appointed punishments according to their
degrees : for look as the offence is, so shall the pain be :
if the offence be great, the pain shall be according ; if it be
less, there shall be less pain for it. I would not now that
you should think, because that here are but three degrees of
punishment spoken of, that there be no more in hell. No
doubt Christ spake of no more here but of these three
degrees of punishment, thinking they were sufficient, enough
for example, whereby we might understand, that there. be as
divers and many pains as there be offences : and so by these
three offences, and these three punishments, all other offences
and punishments may be compared with another. Yet I
would satisfy your minds further in these three terms, of
" judgment, council, and hell-fire." Whereas you might say,
What was the cause that Christ declared more the pains of
hell by these terms, than by any other terms ? I told you
afore that he knew well to whom he spake them. These
terms were natural and well known amongst the Jews and the
Pharisees : wherefore Christ taught them with their own terms,
to the intent they might understand the better his doctrine.
And these terms may be likened unto three terms which
we have common and usual amongst us, that is to say, the
sessions of inquirance, the sessions of deliverance, and the

lo Sermons on the Card

execution-day. Sessions of inquirance is like unto judgment ;
for when sessions of inquiry is, then the judges cause twelve
men to give verdict of the felon's crime, whereby he shall be
judged to be indicted : sessions of deliverance is much like
council ; for at sessions of deliverance the judges go among
themselves to council, to determine sentence against the felon :
execution-day is to be compared unto hell-fire ; for the Jews
had amongst themselves a place of execution, named "hell-
fire : " and surely when a man goeth to his death, it is the
greatest pain in this world. Wherefore you may see that
there are degrees in these our terms, as there be in those
terms.

These evil-disposed affections and sensualities in us are
always contrary to the rule of our salvation. What shall we
do now or imagine, to thrust down these Turks and to subdue
them ? It is a great ignominy and shame for a christian
man to be bond and subject unto a Turk : nay, it shall not
be so ; we will first cast a trump in their way, and play with
them at cards, who shall have the better. Let us play there-
fore on this fashion with this card. Whensoever it shall
happen the foul passions and Turks to rise in our stomachs
against our brother or neighbour, either for unkind words,
injuries, or wrongs, which they have done unto us, contrary
unto our mind; straightways let us call unto our remembrance,
and speak this question unto ourselves, " Who art thou ? "
The answer is, " I am a christian man." Then further we
must say to ourselves, " What requireth Christ of a christian
man?" Now turn up your trump, your heart (hearts is
trump, as I said before), and cast your trump, your heart, on
this card ; and upon this card you shall learn what Christ
requireth of a christian man, — not to be angry, ne moved to
ire against his neighbour, in mind, countenance", nor other
ways, by word or deed. Then take up this card with your
heart, and lay them together : that done, you have won the
game of the Turk, whereby you have defaced and overcome
him by true and lawful play. But, alas for pity ! the Rhodes
are won^ and overcome by these false Turks ; the strong
castle Faith is decayed, so that I fear it is almost impossible
to win it again.

The great occasion of the loss of this Rhodes is by reason
that christian men do so daily kill their own nation, that the

' Alluding to the capture of the Island of Rhodes by the Turks,
A.D. 1523.

Sermon the First ii

very true number of Christianity is decayed*; which murder
and killing one of another is increased specially two ways,
to the utter undoing of Christendom, that is to say, by
example and silence. By example, as thus : when the father,
the mother, the lord, the lady, the master, the dame, be
themselves overcome with these Turks, they be continual
swearers, avouterers, disposers to malice, never in patience,
and so forth in all other vices : think you not, when the
father, the mother, the master, the dame, be disposed unto
vice or impatience, but that their children and servants shall
incline and be disposed to the same ? No doubt, as the child
shall take disposition natural of the father and mother, so
shall the servants apply unto the vices of their masters and
dames : if the heads be false in their faculties and crafts, it is
no marvel if the children, servants and apprentices do joy
therein. This is a great and shameful manner of killing
christian men, that the fathers, the mothers, the masters, and
the dames, shall not alonely kill themselves, but all theirs
and all that belongeth unto them : and so this way is a great
number of christian lineage murdered and spoiled.

The second manner of killing is silence. By silence also
is a great number of christian men slain ; which is on this
fashion : although that the father and mother, master and
dame, of themselves be well disposed to live according to the
law of God, yet they may kill their children and servants in
suffering them to do evil before their own faces, and do not
use due correction according unto their offences. The master
seeth his servant or apprentice take more of his neighbour
than the king's laws, or the order of his faculty, doth admit
him ; or that he suffereth him to take more of his neighbour
than he himself would be content to pay, if he were in like
condition : thus doing, I say, such men kill willingly their
children and servants, and shall go to hell for so doing ; but
also their fathers and mothers, masters and dames, shall bear
them company for so suffering them.

Wherefore I exhort all true christian men and women to
give good example unto your children and servants, and suffer
not them by silence to offend. Every man must be in his
own house, according to St Augustine's mind, a bishop, not
alonely giving good ensample, but teaching according to it,
rebuking and punishing vice ; not suffering your children and
servants to forget the laws of God. You ought to see them
have their belief, to know the commandments of God, to keep

12 Sermons on the Card

their holy-days, not to lose their time in idleness ; if they do
so, you shall all suffer pain for it, if God be true of his
saying, as there is no doubt thereof. And so you may per-
ceive that there be many a one that breaketh this card,
"Thou shalt not kill," and playeth therewith oftentime at
the blind trump, whereby they be no winners, but great
losers. But who be those now-a-days that can clear them-
selves of these manifest murders used to their children and
servants ? I think not the contrary, but that many have
these two ways slain their own children unto their damnation ;
unless the great mercy of God were ready to help them when
they repent there-for.

Wherefore, considering that we be so prone and ready to
continue in sin. let us cast down ourselves with Mary
Magdalene ; and the more we bow down with her toward
Christ's feet, the more we shall be afraid to rise again in sin ;
and the more we know and submit ourselves, the more we
shall be forgiven ; and the less we know and submit ourselves,
the less we shall be forgiven ; as appeareth by this example
following :

Christ, when he was in this world amongst the Jews and
Pharisees, there was a great Pharisee whose name was
Simon : this Pharisee desired Christ on a time to dine with
him, thinking in himself that he was able and worthy to give
Christ a dinner. Christ refused not his dinner, but came
unto him. In time of their dinner it chanced there came
into the house a great and a common sinner named Mary
Magdalene. As soon as she perceived Christ, she cast herself
down, and called unto her remembrance what she was of
herself, and how greatly she had offended God ; whereby she
conceived in Christ great love, and so came near unto him,
and washed his feet with bitter tears, and shed upon his head
precious ointment, thinking that by him she should be de-
livered from her sins. This great and proud Pharisee, seeing
that Christ did accept her oblation in the best part, had great
indignation against this woman, and said to himself, " If this
man Christ were a holy prophet, as he is taken for, he would
not suffer this sinner to come so nigh him." Christ, under-
standing the naughty mind of this Pharisee, said unto him,
"Simon, I have somewhat to say unto thee." "Say what
you please," quod the Pharisee. Then said Christ, " I pray
thee, tell me this : If there be a man to whom is owing
twenty pound by one, and forty by another, this man to whom

Sermon the First 13

this money is owing, perceiving these two men be not able
to pay him, he forgiveth them both : which of these two
debtors ought to love this man most ? " The Pharisee said,
" That man ought to love him best, that had most forgiven
him." "Likewise," said Christ, "it is by this woman: she
hath loved me most, therefore most is forgiven her — she hath
known her sins most, whereby she hath most loved me.
And thou hast least loved me, because thou hast least known
thy sins : therefore, because thou hast least known thine
offences, thou art least forgiven." So this proud Pharisee
had an answer to delay his pride. And think you not, but
that there be amongst us a great number of these proud
Pharisees, which think themselves worthy to bid Christ to
dinner ; which will perk, and presume to sit by Christ in the
church, and have a disdain of this poor woman Magdalene,
their poor neighbour, with a high, disdainous, and solemn
countenance ? And being always desirous to climb highest in
the church, reckoning themselves more worthy to sit there
than another, I fear me poor Magdalene under the board, and
in the belfry, hath more forgiven of Christ than they have :
for it is like that those Pharisees do less know themselves
and their offences, whereby they less love God, and so they
be less forgiven.

I would to God we would follow this example, and be
like unto Magdalene. I doubt not but we be all Magdalenes
in falling into sin and in offending : but we be not again
Magdalenes in knowing ourselves, and in rising from sin. If
we be the true Magdalenes, we should be as willing to forsake
our sin and rise from sin, as we were wiUing to commit sin
and to continue in it ; and we then should know ourselves
best, and make more perfect answer than ever we did unto
this question, " Who art thou ? " to the which we might
answer, that we be true christian men and women : and then,
I say, you should understand, and know how you ought to
play at this card, "Thou shalt not kill," without any
interruption of your deadly enemies the Turks ; and so
triumph at the last, by winning everlasting life in glory.
Amen.

SERMONS ON THE CARD

Another Sermon concer?iing the Same Matter

Now you have heard what is meant by this first card,
and how you ought to play with it, I purpose again to deal
unto you another card, ahnost of the same suit : for they be
of so nigh affinity, that one cannot be well played without the
other. The first card declared, that you should not kill,
which might be done divers ways ; as being angry with your
neighbour, in mind, in countenance, in word, or deed : it
declared also, how you should subdue the passions of ire, and
so clear evermore yourselves from them. And whereas this
first card doth kill in you these stubborn Turks of ire ; this
second card will not only they should be mortified in you,
but that you yourselves shall cause them to be likewise mor-
tified in your neighbour, if that your said neighbour hath
been through your occasion moved unto ire, either in coun-
tenance, word, or deed. Now let us hear therefore the tenor
of this card : " When thou makest thine oblation at mine
altar, and there dost remember that thy neighbour hath
any thing against thee, lay down there thy oblation, and
go first and reconcile thy neighbour, and then come and
offer thy oblation."

This card was spoken by Christ, as testifieth St Matthew
in his fifth chapter, against all such as do presume to come
unto the church to make oblation unto God either by prayer,
or any other deed of charity, not having their neighbours
reconciled. Reconciling is as much to say as to restore
thy neighbour unto charity, which by thy words or deeds is
moved against thee : then, if so be it that thou hast spoken
to or by thy neighbour, whereby he is moved to ire or wrath,
thou must lay down thy oblation. Oblations be prayers,
alms-deeds, or any work of charity : these be all called
oblations to God. Lay down therefore thine oblation ; begin
to do none of these foresaid works before thou goest unto thy
neighbour, and confess thy fault unto him ; declaring thy
mind, that if thou hast offended him, thou art glad and

Sermon the Second 15

willing to make him amends, as far forth as thy words and
substance will extend, requiring him not to take it at the
worst : thou art sorry in thy mind, that thou shouldest be
occasion of his offending.

"What manner of card is this?" will some say: "Why,
what have I to do with my neighbour's or brother's malice ? "
As Cain said, "Have I the keeping of riy brother? or shall
I answer for him and for his faults ? This were no reason —
As for myself, I thank God I owe no mah malice nor dis-
pleasure : if others owe me any, at their own peril be it.
Let every man answer for himself ! " Nay, sir, not so, as you
may understand by this card ; for it saith, " If thy neighbour
hath any thing, any malice against thee, through thine oc-
casion, lay even down (saith Christ) thine oblation : pray
not to me ; do no good deeds for me ; but go first unto thy
neighbour, and bring him again unto my flock, which hath
forsaken the same through thy naughty words, mocks, scorns,
or disdainous countenance, and so forth > and then come and
offer thine oblation ; then do thy devotion ; then do thy alms-
deeds ; then pray, if thou wilt have me hear thee."

"O good Lord ! this is a hard reckoning, that I must go
and seek him out that is offended with me, before I pray or
do any good deed. I cannot go unto him. Peradventure
he is a hundred miles from me, beyond the seas ; or else I
cannot tell where : if he were here nigh, I would with all
my heart go unto him." This is a lawful excuse before
God on this fashion, that thou wouldest in thy heart be glad
to reconcile thy neighbour, if he were present ; and that thou
thinkest in thy heart, whensoever thou shalt meet with hira,
to go unto him, and require him charitably to forgive thee ;
and so never intend to come from him, until the time that
you both depart one from the other true brethren in Christ.

Yet, peradventure, there be some in the world that be so
devilish and so hard-hearted, that they will not apply in any
condition unto charity. For all that, do what lieth in thee,
by all charitable means to bring him to unity. If he will
in no wise apply thereunto, thou mayest be sorrowful in thy
heart, that by thine occasion that man or woman continueth
in such a damnable state. This notwithstanding, if thou
do the best that lieth in thee to reconcile him, according
to some doctors' mind, thou art discharged towards God.
Nevertheless St Augustine doubteth in this case, whether thy
oblations, prayers, or good deeds, shall avail thee before

1 6 Sermons on the Card

God, or no, until thy neighbour come again to good state,
whom thou hast brought out of the way. Doth this noble
doctor doubt therein ? What aileth us to be so bold, and
count it but a small fault, or none, to bring our neighbour
out of patience for every trifle that standeth not with our
mind ? You may see what a grievous thing this is, to bring
another man out of patience, that peradventure you cannot
bring in again with all the goods that you have : for surely,
after the opinion of great wise men, friendship once broken
will be never well made whole again. Wherefore you shall
hear what Christ saith unto such persons. Saith Christ,
" I came down into this world, and so took on me bitter
passion for man's sake, by the merits whereof I intended
to make unity and peace in mankind, to make man brother
unto me, and so to expel the dominion of Satan, the devil,
which worketh nothing else but dissension : and yet now
there be a great number of you, that have professed my
name, and say you be christian men,, which do rebel against
my purpose and mind. I go about to make my fold : you
go about to break the same, and kill my flock." "How
darest thou," saith Christ, "presume, to come unto my altar
unto my church, or into my presence, to make oblation unto
me, that takest on thee to spoil my lambs ? I go about like
a good shepherd to gather them together ; and thou dost the
contrary, evermore ready to divide and lose them. Who made
thee so bold to meddle with my siUy beasts, which I bought
so dearly with my precious blood ? I warn thee out |0f my
sight, come not in my presence : I refuse thee and all thy
works, except thou go and bring home again my lambs which
thou hast lost. Wherefore, if thou thyself intend to be one
of mine, lay even down by and by thine oblation, and come
no further toward mine altar ; but go and seek them without
any questions, as it becometh a true and faithful servant."

A true and faithful servant, whensoever his master com-
mandeth him to do any thing, he.maketh no stops nor ques-
tions, but goeth forth with a good mind : and it is not unlike
he, continuing in such a good mind and will, shall well over-
come all dangers and stops, whatsoever betide him in his
journey, and bring to pass effectually his master's will and
pleasure. On the contrary, a slothful servant, when his
master commandeth him to do any thing, by and by he will
ask questions, " Where ? " " When ? " " Which way ? " and so
forth ; and so he putteth every thing in doubt, that although

Sermon the Second 17

both his errand and way be never so plain, yet by his unto-
ward and slothful behaviour his master's commandment is
either undone quite, or else so done that it shall stand to no
good purpose. Go now forth with the good servant, and
ask no such questions, and put no doubts. Be not ashamed
to do thy' Master's and Lord's will and commandment. Go,
as I said, unto thy neighbour that is offended by thee, and
reconcile him (as is- afore said) whom thou hast lost by thy
unkind words, by thy scorns, mocks, and other disdainous
words and behaviours ; and be not nice to ask of him the
cause why he is displeased with thee : require of him chari-
tably to remit : and cease not till you both depart, one from
the other, true brethren in Christ.

Do not, like the slothful servant, thy master's message
with cautels and doubts : come not to thy neighbour whom
thou has offended, and give him a pennyworth of ale, or a
banquet, and so make him a fair countenance, thinking that
by thy drink or dinner he will shew thee like countenance.
I grant you may both laugh and make good cheer, and yet
there may remain a bag of rusty malice, twenty years old,
in thy neighbour's bosom. When he departeth from thee
with a good countenance, thou thinkest all is well then. But
now, I tell thee, it is worse than it was, for by such cloaked
charity, where thou dost ofTend before Christ but once, thou
hast offended twice herein : for now thou goest about to give
Christ a mock, if he would take it of thee. Thou thinkest
to blind thy master Christ's commandment. Beware, do not
so, for at length he will overmatch thee, and take thee tardy
whatsoever thou be ; and so, as I said, it should be better
for thee not to do his message on this fashion, for it will
stand thee in no purpose. " What ? " some will say, " I am
sure he loveth me well enough : he speaketh fair to my face."
Yet for all that thou mayest be deceived. It proveth not
true love in a man, to speak fair. If he love thee with his
mind and heart, he loveth thee with his eyes, with his
tongue, with his feet, with his hands and his body ; for all
these parts of a man's body be obedient to the will and mind.
He loveth thee with his eyes, that looketh cheerfully on thee,
when thou meetest with him, and is glad to see thee prosper
and do well. He loveth thee with his tongue, that speaketh
well by thee behind thy back, or giveth thee good counsel.
He loveth thee with his feet, that is willing to go to help
thee out of trouble and business. He loveth thee with his

1 8 Sermons on the Card

hands, that will help thee in time of necessity, by giving
some alms-deeds, or with any other occupation of the hand.
He loveth thee with his body, that will labour with his body,
or put his body in danger to do good for thee, or to deliver
thee from adversity : and so forth, with the other members
of his body. And if thy neighbour will do according to these
sayings, then thou mayest think that he loveth thee well ;
and thou, in like wise, oughtest to declare and open thy
love unto thy neighbour in like fashion, or else you be bound
one to reconcile the other, till this perfect love be engendered
amongst you.

It may fortune thou wilt say, " I am content to do the
best for my neighbour that I can, saving myself harmless."
I promise thee, Christ will not hear this excuse; for he
himself suffered harm for our sakes, and for our salvation
was put to extreme death. I wis, if it had pleased him,
he might have saved us and never felt pain ; but in suffering
pains and death he did give us example, and teach us how
we should do one for another, as he did for us all ; for,
as he saith himself, " he that will be mine, let him deny
himself, and follow me, in bearing my cross and suffering
my pains." Wherefore we must needs suffer pain with
Christ to do our neighbour good, as well with the body
and all his members, as with heart and mind.

Now I trust you wot what your card meaneth : let
us see how that we can play with the same. Whensoever
it shall happen you to go and make your oblation unto
God, ask of yourselves this question, " Who art thou ? "
The answer, as you know, is, " I am a christian man." Then
you must again ask unto yourself. What Christ requireth
of a christian man ? By and by cast down your trump,
your heart, and look first of one card, then of another.
The first card telleth thee, thou shalt not kill, thou shalt
not be angry, thou shalt not be out of patience. This
done, thou shalt look if there be any more cards to take
up ; and if thou look well, thou shalt see another card of
the same suit, wherein thou shalt know that thou art bound
to reconcile thy neighbour. Then cast thy trump upon them
both, and gather them all three together, and do according
to the virtue of thy cards ; and surely thou shalt not lose.
Thou shalt first kill the great Turks, and discomfort and
thrust them down. Thou shalt again fetch home Christ's
sheep that thou hast lost ; whereby thou mayest go both

Sermon the Second 19

patiently and with a quiet mind unto the church, and make thy
oblation unto God ; and then, without doubt, he will hear thee.

Be not ashamed to do thy Master's and Lord's will and
commandment. Go, as I said, unto thy neighbour that is
offended by thee, and reconcile him whom thou hast lost
by thy unkind words, by thy scorns, mocks, and other
disdainous words and behaviours, and be not nice to ask of
him the cause why he is displeased with thee : require of him
charitably to remit ; and cease not till you both depart, one
from the other, true brethren in Christ. Come not to thy
neighbour whom thou hast offended, and give him a
pennyworth of ale or a banquet, and so make him a fair
countenance, thinking that by thy drink or dinner he will
shew thee like countenance. I grant you may both laugh
and make good cheer, and yet there may remain a bag of
rusty malice, twenty years old, in thy neighbour's bosom.

When he departeth from thee with a good countenance,
thou thinkest all is well then. But now I tell thee it is
worse than it was, for by such cloaked charity where thou
dost offend before Christ but once, thou hast offended twice
herein : for now thou goest about to give Christ a mock, if
he would take it of thee ; thou thinkest to blind thy master
Christ's commandment. Beware and do not so, for at
length he will overmatch thee, and take thee tardy where-
soever thou be, and so as I said, it should be better
for thee not to do his message on this fashion, for it will
stand thee in no purpose. Wherefore we must needs suffer
pain with Christ to do our neighbour good, as well with the
body and all its members, as with heart and mind.

But yet Christ will not accept our oblation (although
we be in patience, and have reconciled our neighbour), if
that our oblation be made of another man's substance ; but
it must be our own. See therefore that thou hast gotten
thy goods according to the laws of God and of thy prince.
For if thou gettest thy goods by polling and extortion, or
by any other unlawful ways, then, if thou offer a thousand
pound of it, it will stand thee in no good effect ; for it is
not thine. In this point a great number of executors do
offend ; for when they be made rich by other men's goods,
then they will take upon them to build churches, to give
ornaments to God and his altar, to gild saints, and to do
many good works therewith ; but it shall be all in their
own name, and for their own glory. Wherefore, saith

20 Sermons on the Card

Christ, they have in this world their reward ; and so their
oblations be not their own, nor be they acceptable before God.

Another way God will refuse thy voluntary oblation,
as thus ; if so be it that thou hast gotten never so truly
thy goods, according both to the laws of God and man,
and hast with the same goods not relieved thy poor neigh-
bour, when thou hast seen him hungry, thirsty, and naked,
he will not take thy oblation when thou shalt offer the same,
because he will say unto thee, " When I was hungry, thou
gavest me no meat; when I was thirsty, thou gavest no
drink ; and when I was naked, thou didst not clothe me.
Wherefore I will not take thy oblation, because it is none
of thine. I left it thee to relieve thy poor neighbours,
and thou hast not therein done according unto this my
commandment, Misericordiam volo, et non sacrificium ; I
had rather have mercy done, than sacrifice or oblation.
Wherefore until thou dost the one more than the other, I
will not accept thine oblation."

Evermore bestow the greatest part of thy goods in
works of mercy, and the less part in voluntary works.
Voluntary works be called all manner of offering in the
church, except your four offering-days,^ and your tithes :
setting up candles, gilding and painting, building of churches,
giving of ornaments, going on pilgrimages, making of high-
ways, and such other, be called voluntary works ; which
works be of themselves marvellous good, and convenient
to be done. Necessary works, and works of mercy, are
called the commandments, the four offering-days, your tithes,
and such other that belong to the commandments ; and
works of mercy consist in relieving and visiting thy poor
neighbours. Now then, if men be so foolish of themselves,
that they will bestow the most part of their goods in
voluntary works, which they be not bound to keep, but
willingly and by their devotion ; and leave the necessary
works undone, which they are bound to do ; they and all
their voluntary works are like to go unto everlasting dam-
nation. And I promise you, if you build a hundred
churches, give as much as you can make to gilding of saints,

' The usual offering-days were at Christmas, Easter, Whitsuntide,
and the Feast of the dedication of the parish-church. But by
injunctions put forth by Henry VIII. in the year 1538, "the Feasts
of the Nativity of our Lord, of Easter-day, of the Nativity of St John
the Baptist, and of St Michael the Archangel," were to be " taken for
the four general offering-days." Strype, Annals, Book I. ch. xlii.

Sermon the Second 21

and honouring of the church ; and if thou go as many
pilgrimages as thy body can well suffer, and offer as great
candles as oaks ; if thou leave the works of mercy and
the commandments undone, these works shall nothing avail
thee. No doubt the voluntary works be good and ought
to be done ; but yet they must be so done, that by their
occasion the necessary works and the works of mercy be
not decayed and forgotten. If you will build a glorious
church unto God, see first yourselves to be in charity with
your neighbours, and suffer not them to be offended by your
works. Then, when ye come into your parish-church, you
bring with you the holy temple of God ; as St Paul saith,
" You yourselves be the very holy temples of God :" and Christ
saith by his prophet, " In you will I rest, and intend to make
my mansion and abiding-place." Again, if you list to gild
and paint Christ in your churches, and honour him in
vestments, see that before your eyes the poor people die
not for lack of meat, drink, and clothing. Then do you
deck the very true temple of God, and honour him in rich
vestures that will never be worn, and so forth use yourselves
according unto the commandments : and then, finally, set up
your candles, and they will report what a glorious light
remaineth in your hearts ; for it is not fitting to see a dead
man light candles. Then, I say, go your pilgrimages, build
your material churches, do all your voluntary works ; and
they will then represent you unto God, and testify with
you, that you have provided him a glorious place in your
hearts. But beware, I say again, that you do not run
so far in your voluntary works, that ye do quite forget
your necessary works of mercy, which you are bound to
keep : you must have ever a good respect unto the best
and worthiest works toward God to be done first and
with more efficacy, and the other to be done secondarily.
Thus if you do, with the other that I have spoken of
before, ye may come according to the tenor of your cards,
and offer your oblations and prayers to our Lord Jesus
Christ, who will both hear and accept them to your ever-
lasting joy and glory : to the which he bring us, and all
those whom he suffered death for. Amen.

ON EPHESIANS VI. 10-20

A Sermon made by M. Hugh Latimer, at the time of the
insurrection in the north^ which was in the twenty-
seventh year of the reign of King Henry the Eighth,
Ann. Dom. 1535, upon the Epistle read in the Church the
twenty -first Sunday after Trinity Sunday, taken out of the
sixth chapter of the Epistle of St Paul to the Ephesians.

Put on all the ar?nour of God, that ye may stattd, &"€.
Ephes. vi. 10, et seq.

Saint Paul, the holy apostle, writeth this epistle unto the
Ephesians, that is, to the people of the city of Ephesus. He
writeth generally, to them all ; and in the former chapters
he teacheth them severally how they should behave them-
selves, in every estate, one to another ; how they should
obey their rulers ; how wives should behave themselves to-
wards their husbands ; children towards their parents ; and
servants towards their masters ; and husbands, parents and
masters should behave them, and love their wives, children,
and servants ; and generally each to love other.

Now Cometh he forth and comforteth them, and teacheth
them to be bold, and to play the men, and fight manfully.
For they must fight with valiant warriors, as appeareth
afterward in the text. And against they come to fight he
comforteth them, saying, " My brethren." He calleth them
brethren ; for though he taught them before to be subject to
kings and rulers, and to be obedient to their superiors, yet he
teacheth them that in Christ we be all brethren, according to
the saying in this same chapter, "God is no accepter of
persons." "My brethren," saith he, "be ye comforted, be
ye strong ; " not trusting to yourselves ; no, but be bold, and
comforted "by our Lord, and by the power of his virtue :"
not by your own virtue, for it is not of power to resist such

' This was the insurrection in Yorkshire, which occurred toward
the end of the year 1536, headed by Robert Aske, and called the
" Pilgrimage of grace." Carte, Hist. ofEng. Vol. iii. pp. 139 — 141.

Twenty-First Sunday after Trinity 23

assaults as he speaketh of hereafter. " Put on, or apparel
you with, the armour of God." Armour is an apparel to
clothe a man, and maketh him seemly and comely ; setteth
forth his body, and maketh him strong and bold in battle.
And therefore Saint Paul exhorteth generally his brethren to
be armed ; and as the assaults be strong, and not small, so
he giveth strong armour, and not small : " Put on," saith he,
" the armour of God." He speaketh generally of armour,
but afterwards he speaketh particularly of the parts of armour,
where he saith, be armed complete, whole ; be armed on
every part with the armour of God ; not borrowed, nor
patched, but all godly. And as armour setteth forth a man's
body, so this godly armour maketh us seemly in the sight of
God, and acceptable in his wars.

Be ye therefore "armed at all points with the armour of
God, that ye may stand strongly against the assaults of the
devil." " That ye may stand," saith he. Ye must stand in
this battle, and not sit, nor lie along ; for he that lieth is
trodden under foot of his enemy. We may not sit, that is,
not rest in sin, or lie along in sluggishness of sin ; but con-
tinually fight against our enemy, and under our great Captain
and Sovereign Lord Jesus Christ, and in his quarrel, armed
with the armour of God, that we may be strong. We cannot
be strong unless we be armed of God. We have no power
of ourselves to stand against the assaults of the devil. There
St Paul teacheth what our battle is, and wherefore we must
be thus armed.

For, saith he, "we have not wrestling or strife against
flesh and blood : " which may be understood, against certain
sins, which come of the flesh only ; but let us take it as it
standeth, "against flesh and blood," that is, against any
corporal man, which is but a weak thing in comparison, and
with one stroke destroyed or slain : but we have to do with
strong, mighty princes and potentates ; that mighty prince,
that great conqueror of this world, the devil, yea a con-
queror : for though our Saviour Jesus Christ conquered him
and all his, by suffering his blessed passion, yet is he a great
conqueror in this world, and reigneth over a great multitude
of his own, and maketh continual conflicts and assaults against
the rest, to subdue them also under his power ; which, if they
be armed after St Paul's teaching, shall stand strongly against
his assaults. "Our battle," saith St Paul, " is against princes,
potestates," that is, against devils : for, after the common

24 Sermon on the Epistle for the

opinion, there fell from heaven of every order of angels, as of
potentates. He saith also, "against worldly rulers of these
darknesses : " for as doctors do write, the spirits that fell
with Lucifer have their being in aire caliginoso, the air, in
darkness, and the rulers of this world, by God's sufferance, to
hurt, vex and assault them that live upon the earth. For
their nature is, as they be damned, to desire to draw all
mankind unto like damnation ; such is their malice. And
though they hang in the air, or fall in a garden or other
pleasant place, yet have they continually their pain upon
their backs. Against these we wrestle, and " against spiritual
wickedness in coelestibus" that is, in the air ; or we fight
against spiritual wickedness in heavenly things.

Think you not that this our enemy, this prince with all
his potentates, hath great and sore assaults to lay against our
armour ? Yea, he is a crafty warrior, and also of great
power m this world ; he hath great ordnance and artillery :
he hath great pieces of ordnance, as mighty kings and
emperors, to shoot against God's people, to persecute or kill
them ; Nero, the great tyrant, who slew Paul, and divers
other. Yea, what great pieces hath he had of bishops of
Rome, which have destroyed whole cities and countries,
and have slain and burnt many ! What great guns were
those !

Yea, he hath also less ordnance evil enough, (they may
be called serpentines ^ ;) some bishops in divers countries, and
here in England, which he hath shot at some good christian
men, that they have been blown to ashes. So can this great
captain, the devil, shoot his ordnance. He hath yet less
ordnance, for he hath of all sorts to shoot at good christian
men ; he hath hand-guns and bows, which do much hurt, but
not so much as the great ordnance. These be accusers,
promoters and slanderers ; they be evil ordnance, shrewd
hand-guns and bows ; they put a man to great displeasure ;
often-times death cometh upon that shot. For these things,
saith the text, " take the armour of God." Against the
great captains, the devils, and against their artillery, their
ministers, there can nothing defend us but the armour
of God.

"Take therefore this armour," saith the text, "that ye
may resist in the evil day, and in all things stand perfectly,

' A serpentine was a small piece of artillery, which carried a
ball of about -jlb. weight.

Twenty-First Sunday after Trinity 25

or be perfectly strong." This evil day is not so called here,
because any day or time is evil ; for God made every day
good, and all days be good : but St Paul calleth it the " evil
day," because of the misfortune that chanceth or cometh in
that day. As we have a common saying, " I have had an
evil day, and an evil night," because of the heaviness or evil
that hath happened ; so saith Paul, " that ye may resist in
the evil day : " that is, when your great adversary hath com-
passed you round about with his potestates and rulers, and
with his artillery, so that you be almost overcome, then, if
you have the armour of God, you shall be strong, and need
not to fear his assaults.

St Paul hath spoken of this armour of God generally,
and now declareth the parts and pieces of armour ; and
teacheth them how to apparel every part of the body with this
armour. He beginneth yet again, saying, " Be strong, having
your reins, or your loins girded about." Some men of war
use to have about their loins an apron or girdle of mail, gird
fast for the safeguard of the nether part of their body. So
St Paul would we should gird our loins, which betokeneth
lechery or other sinfulness, with a girdle, which is to be
taken for a restraint or continence from such vices. In
"truth," or "truly gird:" it may not be feigned, or falsely
girt, but in verity and truth. There be many bachelors, as
yet men unmarried, which seem to be girt with the girdle of
continence, and yet it is not in truth, it is but feignedly.
And some religious persons make a profession of continence
or chastity, and yet not in truth, their hearts be not truly
chaste. Such feigned girding of the loins cannot make a
man strong to resist the assaults of the great captain or
enemy in the evil day. Yet some get them girdles with
great knots, as though they would be surely girt, and as
though they would break the devil's head with their knotted
girdles. Nay, he will not be so overcome : it is no knot
of an hempton girdle that he feareth ; that is no piece of
harness of the armour of God, which may resist the assault
in the evil day ; it is but feigned gear ; it must be in the
heart, &c.

" And be ye apparelled or clothed," saith Paul, " with the
habergeon or coat-armour of justice, that is, righteousness."
Let your body be clothed in the armour of righteousness :
ye may do no wrong to any man, but live in righteousness ;
not clothed with any false quarrel or privy grudge. Ye must

26 Sermon on the Epistle for the

live rightly in God's law, following his commandments and
doctrine, clothed righteously in his armour, and not in any
feigned armour, as in a friar's coat or cowl. For the assaults
of the devil be crafty : to make us put our trust in such
armour, he will feign himself to fly ; but then we be most
in jeopardy : for he can give us an after-clap when we least
ween ; that is, suddenly return unawares to us, and then he
giveth us an after-clap that overthroweth us : this armour
deceiveth us.

In like manner these men in the North country, they
make pretence as though they were armed in God's armour,
gird in truth, and clothed in righteousness. I hear say they
wear the cross ^ and the wounds before and behind, and
they pretend much truth to the king's grace and to the
commonwealth, when they intend nothing less ; and deceive
the poor ignorant people, and bring them to fight against both
the king, the church, and the commonwealth.

They arm them with the sign of the cross and of the
wounds, and go clean contrary to him that bare the cross,
and suffered those wounds. They rise with the king, and
fight against the king in his ministers and officers ; they rise
with the church, and fight against the church, which is the
congregation of faithful men ; they rise for the commonwealth,
and fight against it, and go about to make the commons
each to kill other, and to destroy the commonwealth. Lo,
what false pretence can the devil send amongst us ! It is one
of his most crafty and subtle assaults, to send his warriors
forth under the badge of God, as though they were armed in
righteousness and justice.

But if we will resist strongly indeed, we must be clothed
or armed with the habergeon of very justice or righteousness ;
in true obedience to our prince, and faithful love to our
neighbours ; and take no false quarrels in hand, nor any
feigned armour : but in justice, " having your feet shod for
the preparation of the gospel of peace."

Lo, what manner of battle this warrior St Paul teacheth
us, "to be shod on our feet," that we may go readily and

' "Every one wore on his sleeve, as the badge of the party, an
emblem with the five wounds of Christ, with the name of Jesus
wrought in the middle. They all protested upon oath, that they
engaged in this undertaking for the love of God, the preservation of
the king's person and issue, &c." Carte, Gen. Hist, of England, Vol.
III. p. 1 40-

Twenty-First Sunday after Trinity 27

prepare way for the gospel ; yea, the gospel of peace, not
of rebellion, not of insurrection : no, it teacheth obedience,
humility, and quietness ; it maketh peace in the conscience,
and teacheth true faith in Jesus Christ, and to walk in
God's laws armed with God's armour, as Paul teacheth here.
Yea, if bishops in England had been " shod for the prepara-
tion of this gospel," and had endeavoured themselves to
teach and set it forth, as our most noble prince hath
devised ; and if certain gentlemen, being justices, had
executed his grace's commandment, in setting forth this
gospel of peace, this disturbance among the people had not
happened.

But ye say, it is new learning. Now I tell you it is
the old learning. Yea, ye say, it is old heresy new scoured.
Nay, I tell you it is old truth, long rusted with your canker,
and now new made bright and scoured. What a rusty
truth is this, ' Quodcumque ligaveris, " Whatsoever thou
bindest," &c. This is a truth spoken to the apostles, and
all true preachers their successors, that with the law of God
they should bind and condemn all that sinned ; and who-
soever did repent, they should declare him loosed and
forgiven, by believing in the blood of Christ. But how
hath this truth over-rusted with the pope's rust ? For he,
by this text, "Whatsoever thou bindeth," hath taken upon
him to make what laws him listed, clean contrary unto
God's word, which willeth that every man should obey the
prince's law: and by this text, "Whatsoever thou loosest,"
he hath made all people believe that, for money, he might
forgive what and whom he lusted ; so that if any man
had robbed his master,- or taken any thing wrongfully, the
pope would loose him, by this pardon or that pardon, given
to these friars or those friars, put in this box or that box.
And, as it were, by these means a dividend of the spoil
was made, so that it was not restored, nor the person rightly
discharged ; and yet most part of the spoil came to the
hands of him and his ministers. What is this but a new
learning : a new canker to rust and corrupt the old truth ?
Ye call your learning old : it may indeed be called old, for it
cometh of that serpent which did pervert God's command-
ment and beguiled Eve ; so it is an old custom to pervert
God's word, and to rust it, and corrupt it.

We be a great many that profess to be true ministers
of the gospel ; but at the trial I think it will come to pass

28 Sermon on the Epistle for the

as it did with Gideon, a duke, which God raised up to
deliver the children of Israel from the Midianites, in whose
hands they were fallen, because they had broken God's
commandment, and displeased God : yet at the length he
had compassion on them, and raised up Gideon to deliver
them. When they heard that they had a captain, or a
duke, that should deliver them, they assembled a great
number, about thirty thousand : but when it came to pass
that they should fight, they departed all save five hundred.
So, I fear me, that at the trial we shall be found but a
few ministers of the true gospel of peace, and armed in the
true armour of God.

It followeth, "And in all things take the shield or
buckler of faith." The buckler is a thing wherewith a man
most chiefly defendeth himself: and that must be perfect
faith in Jesus Christ, in our Captain, and in his word. It
must also be a true faith, it is else no part of the armour
of God : it may not be feigned, but a buckler, which may
stop or quench the violence of the flaming darts of the most
wicked.

"Take also the helmet or head-piece of health," or
true health in Jesus Christ ; for there is no health in any
other name : not the health of a grey friar's coat, or the
health of this pardon or that pardon ; that were a false
helmet, and should not defend the violence of the
wicked.

" And the sword of the Spirit, which is the word of
God." Lo, St Paul teacheth you battle ; to take in your
left hand the shield of faith, to defend and bear ofif the
darts of the devil, and in the other hand a sword to
strike with against the enemy : for a good man of war
may not stand against, and defend only, but also strike
against his enemy. So St Paul giveth us here a sword,
"The word of God." For this sword is it that beateth
this great captain, our enemy. Christ himself gave us
ensample to fight with this sword; for he answered the
devil with the scripture, and said, "It is written." With
this sword he drave away the devil : and so let us break
his head with this sword, the true word of God, and not
with any word of the bishop of Rome's making ; not with
his old learning, nor his new learning, but with the pure
word of God.

The time passeth : I will therefore make an end. Let

Twenty-First Sunday after Trinity 29

us fight manfully, and not cease ; for no man is crowned
or rewarded but in the end. We must therefore fight con-
tinually, and with this sword ; and thus armed, and we shall
receive the reward of victory. And thus the grace of our
Lord Jesus Christ be with all your spirits. Amen.

PREACHED BEFORE THE CLERGY

The Sermon that the Reverefid Father in Christ, M. Hugh
Latimer, Bishop of Worcester, made to the Convocation of
the Clergy, before the Parliament began, the 9 day of fu7ie,
the 28 year of the reign of our late King Henry the 8.
Translated out of Latin into English, to the intent that
thi?igs well said to a few may be u?iderstood of many,
and do good to all them that desire to understand the

truth.

Filii hums seculi, <s'c. — Luc. xvi.

Brethren, ye be come together this day, as far as I
perceive, to hear of great and weighty matters. Ye be
come together to entreat of things that most appertain to
the commonwealth. This being thus, ye look, I am assured,
to hear of me, which am commanded to make as a preface
this exhortation, (albeit I am unlearned and far unworthy,)
such things as shall be much meet for this your assembly.
I therefore, not only very desirous to obey the command-
ment of our Primate, but also right greatly coveting to serve
and satisfy all your expectation ; lo, briefly, and as plainly
as I can, will speak of matters both worthy to be heard
in your congregation, and also of such as best shall become
mine office in this place. That I may do this the more
commodiously, I have taken that notable sentence in which
our Lord was not afraid to pronounce " the children of
this world to be much more prudent and politic than the
children of light in their generation." Neither will I be
afraid, trusting that he will aid and guide me to use this
sentence, as a good ground and foundation of all such things
as hereafter I shall speak of.

Now, I suppose that you see right well, being men of
such learning, for what purpose the Lord said this, and that
ye have no need to be holpen with any part of my labour
in this thing. But yet, if ye will pardon me, I will wade
somewhat deeper in this matter, and as nigh as I can, fetch

30

Sermon preached before the Clergy 31

it from the first original beginning. For undoubtedly, ye
may much marvel at this saying, if ye well ponder both
what is said, and who saith it. Define me first these three
things : what prudence is ; what the world ; what light : and
who be the children of the world ; who of the light : see
what they signify in scripture. I marvel if by and by
ye all agree, that the children of the world should be
wiser than the children of the light. To come somewhat
nigher the matter, thus the Lord beginneth :

There was a certain rich 7nan that had a steward^ which
was accused unto him that he had dissipated a?id ivasted
his goods. This rich man called his stezuard to him and
said, IV hat is this I hear of thee ? Come, make me an
accoutit of thy stewardship ; thou may est no longer bear
that office.

Brethren, because these words are so spoken in a parable,
and are so wrapped in wrinkles, that yet they seem to
have a face and a similitude of a thing done indeed, and
like an history, I think it much profitable to tarry some-
what in them. And though we may perchance find in
our hearts to believe all that is there spoken to be true ;
yet I doubt whether we may abide it, that these words
of Christ do pertain unto us, and admonish us of our duty,
which do and live after such sort, as though Christ, when
he spake any thing, had, as the time served him, served
his turn, and not regarded the time that came after him,
neither provided for us, or any matters of ours ; as some
of the philosophers thought, which said, that God walked
up and down in heaven, and thinketh never a deal of
our affairs. But, my good brethren, err not you so ; stick
not you to such your imaginations. For if ye inwardly
behold these words, if ye diligently roll them in your minds,
and after exphcate and open them, ye shall see our time
much touched in these mysteries. Ye shall perceive that
God by this example shaketh us by the noses and pulleth
us by the ears. Ye shall perceive very plain, that God
setteth before our eyes in this similitude what we ought
most to flee, and what we ought soonest to follow. For
Luke saith, " The Lord spake these words to his disciples."
Wherefore let it be out of all doubt that he spake them to
us, which even as we will be counted the successors and vicars

32 Sermon preached before the

of Christ's disciples, so we be, if we be good dispensers and
do our duty. He said these things partly to us, which spake
them partly of himself. For he is that rich man, which not
only had, but hath, and shall have evermore, I say not one,
but many stewards, even to the end of the world.

He is man, seeing that he is God and man. He is rich,
not only in mercy but in all kind of riches ; for it is he that
giveth to us all things abundantly. It is he of whose hand
we received both our lives, and other things necessary for
the conservation of the same. What man hath any thing, I
pray you, but he hath received it of his plentifulness ? To
be short, it is he that " openeth his hand, and fiUeth all
beasts with his blessing," and giveth unto us in most ample
wise his benediction. Neither his treasure can be spent,
how much soever he lash out ; how much soever we take of
him, his treasure tarrieth still, ever taken, never spent.

He is also the good man of the house : the church is his
household, which ought with all diligence to be fed with his
word and his sacraments. These be his goods most precious,
the dispensation and administration whereof he would bishops
and curates should have. Which thing St Paul affirmeth,
saying, " Let men esteem us as the ministers of Christ, and
dispensers of God's mysteries." But, I pray you, what is to
be looked for in a dispenser? ^ This surely, "that he be
found faithful," and that he truly dispense, and lay out the
goods of the Lord ; that he give meat in time ; give it,
I say, and not sell it ; meat I say, and not poison. For
the one doth intoxicate and slay the eater, the other feedeth
and nourisheth him.^^ Finally, let him not slack and defer
the doing of his ofifice, but let him do his duty when time
is, and need requireth it. This is also to be looked for, that
he be one whom God hath called and put in office, and not
one that cometh uncalled, unsent for; not one that of him-
self presumeth to take honour upon him. And surely, if
all this that I say be required in a good minister, it is much
lighter to require them all in every one, than to find one
any where that hath them all. Who is a true and faithful
steward ? He is true, he is faithful, that coineth no new
money, but taketh it ready coined of the good man of the
house ; and neither changeth it, ne clippeth it, after it is
taken to him to spend, but spendeth even the self-same that
he had of his Lord, and spendeth it as his Lord's command-
ment is ; neither to his own vantage uttering it, nor as the

Convocation of the Clergy 33

lewd servant did, hiding it in the ground. Brethren, if a
faithful steward ought to do as I have said, I pray you,
ponder and examine this well, whether our bishops and
abbots, prelates and curates, have been hitherto faithful
stewards or no? Ponder, whether yet many of them be as
they should be or no ? Go ye to, tell me now as your
conscience leadeth you, (I will let pass to speak of many
other,) was there not some, that despising the money of the
Lord, as copper and not current, either coined new them
selves, or else uttered abroad newly coined of other ; some
time either adulterating the word of God, or else mingling
it (as taverners do, which brew and utter the evil and good
both in one pot), sometime in the stead of God's word
blowing out the dreams of men ? while they thus preached
to the people the redemption that cometh by Christ's death
to serve only them that died before his coming, that were
in the time of the old testament; and that now since
redemption and forgiveness of sins purchased by money,
and devised by men, is of efficacy, and not redemption
purchased by Christ : (they have a wonderful pretty example
to persuade this thing, of a certain married woman, which,
when her husband was in purgatory, in that fiery furnace
that hath burned away so many of our pence, paid her
husband's ransom, and so of duty claimed him to be set
at liberty :) while they thus preached to the people, that
dead images (which at the first, as I think, were set up, only
to represent things absent) not only ought to be covered
with gold, but also ought of all faithful and christian people,
(yea, in this scarceness and penury of all things,) to be clad
with silk garments, and those also laden with precious gems
and jewels ; and that beside all ,this,^they are to be lighted
with wax candles, both within the church and without the
church, yea, and at noon days ; as who should say, here no
cost can be too great ; wherei^^ in the mean tfme we see
Christ's faithful and lively images, bought with no less price
than with his most precious blood, (alas, alas !) to be an
hungred, a-thirst, a-cold, and to lie m darkness, wrapped
in all wretchedness, yea, to lie there till death take away
their miseries : while they preached these will-works, that come
but of our own devotion, although they be not so necessary
as the works of mercy, and the precepts of God, yet they
said, and in the pulpit, that will-works were more principal,
more excellent, and (plainly to utter what they mean) more

34 Sermon preached before the

acceptable to God than works of mercy ; as though now
man's inventions and fancies could please God better than
God's precepts, or strange things better than his own : while
they thus preached that more fruit, more devotion cometh
of the beholding of an image, though it be but a Pater-noster
while, than is gotten by reading and contemplation in scrip-
ture, though ye read and contemplate therein seven years'
space : finally, while they preached thus, souls tormented
in purgatory to have most need of our help, and that they
can have no aid, but of us in this world : of the which two,
if the one be not false, yet at the least it is ambiguous, un-
certain, doubtful, and therefore rashly and arrogantly with
such boldness affirmed in the audience of the people ; the
other, by all men's opinions, is manifestly false : I let pass
to speak of much other such like counterfeit doctrine, which
hath been blasted and blown out by some for the space of
three hours together. Be these the Christian and divine
mysteries, and not rather the dreams of men ? Be these
the faithful dispensers of God's mysteries, and not rather
false dissipators of them ? whom God never put in office,
but rather the devil set them over a miserable family, over
an house miserably ordered and entreated. Happy were
the people if such preached seldom.

And yet it is a wonder to see these, in their generation,
to be much more prudent and politic than the faithful min-
isters are in their generation ; while they go about more
prudently to stablish men's dreams, than these do to hold up
God's commandments.

Thus it Cometh to pass that works lucrative, will-works,
men's fancies reign ; but christian works, necessary works,
fruitful works, be trodden under the foot. Thus the evil is
much better set out by evil men, than the good by good
men ; because the evil be more wise than be the good in
their generation. These be the false stewards, whom all
good and faithful men every day accuse unto the rich master
of the household, not without great heaviness, that they
waste his goods ; whom he also one day will call to him,
and say to them as he did to his steward, when he said,
"What is this that I hear of thee?" Here God partly
wondereth at our ingratitude and perfidy, partly chideth us
for them ; and being both full of wonder and ready to chide,
asketh us, "What is this that I hear of you?" As though
he should say unto us ; " All good men in all places complain

Convocation of the Clergy 35

of you, accuse your avarice, your exactions, your tyranny.
They have required in you a long season, and yet require,
dihgence and sincerity. I commanded you, that with all
industry and labour ye should feed my sheep : ye earnestly
feed yourselves from day to day, wallowing in delights and
idleness. I commanded you to teach my cpmmandments, and
not your fancies ; and that ye should seek my glory and my
vantage : you teach your own traditions, and seek your own
glory and profit. You preach very seldom ; and when ye do
preach, do nothing but cumber them that preach truly, as
much as lieth in you : that it were much better such were
not to preach at all, than so perniciously to preach. Oh,
what hear I of you ? You, that ought to be my preachers,
what other thing do you, than apply all your study hither,
to bring all my preachers to envy, shame, contempt ? Yea,
more than this, ye pull them into perils, into prisons, and, as
much as in you lieth, to cruel deaths. To be short, I would
that christian people should hear my doctrine, and at their
convenient leisure read it also, as many as would : your care
is not that all men may hear it, but all your care is, that no
lay man do read it : surely, being afraid lest they by the
reading should understand it, and understanding, learn to
rebuke our slothfulness. This is your generation, this is
your dispensation, this is your wisdom. In this generation,
in this dispensation, you be most politic, most witty. These
be the things that I hear of your demeanour. I wished to
hear better report of you. Have ye thus deceived me ? or
have ye rather deceived yourselves ? Where I had but one
house, that is to say, the church, and this so dearly beloved
of me, that for the love of her I put myself forth to be slain,
and to shed my blood ; this church at my departure I com-
mitted unto your charge, to be fed, to be nourished, and to
be made much of. My pleasure was ye should occupy my
place ; my desire was ye should have borne Hke love to this
church, like fatherly affection, as I did : I made you my
vicars, yea, in matters of most importance.

" For thus I taught openly : ' He that should hear you,
should hear me ; he that should despise you, should despise
me.' I gave you also keys, not earthly keys, but heavenly.
I left my goods that I have evermore most highly esteemed,
that is. my word and sacraments, to be dispensed of you.
These benefits I gave you, and do you give me these thanks?
Can you find in your hearts thus to abuse my goodness, my

36 Sermon preached before the

benignity, my gentleness ? Have you thus deceived me ?
No, no, ye have not. deceived me, but yourselves. My gifts
and benefits toward you shall be to your greater damnation.
Because you have contemned the lenity and clemency of the
master of the house, ye have right well deserved to abide
the rigour and severity of the judge. Come forth then, let
us see an account of your stewardship. An horrible and
fearful sentence : Ye may have no longer my goods in your
hands. A voice to weep at, and to make men tremble ! "

You see, brethren, you see, what evil the evil stewards
must come to. Your labour is paid for, if ye can so take
heed, that no such sentence be spoken to you ; nay, we must
all take heed lest these threatenings one day take place in us.
But lest the length of my sermon offend you too sore, I will
leave the rest of the parable and take me to the handling
of the end of it ; that is, I will declare unto you how the
children of this world be more witty, crafty, and subtle,
than are the children of the light in their generation. Which
sentence would God it lay in my poor tongue to explicate
with such light of words, that I might seem rather to have
painted it before your eyes, than to have spoken it ; and
that you might rather seem to see the thing, than to hear it !
But I confess plainly this thing to be far above my power.
Therefore this being only left to me, I wish for that I have
not, and am sorry that that is not in me which I would so
gladly have, that is, power so to handle the thing that I
have in hand, that all that I say may turn to the glory of
God, your souls' health, and the edifying of Christ's body.
Wherefore I pray you all to pray with me unto God, and
that in your petition you desire, that these two things he
vouchsafe to grant us, first, a mouth for me to speak rightly ;
next, ears for you, that in hearing me ye may take profit
at my hand : and that this may come to effect, you shall
desire him, unto whom our master Christ bad we should
pray, saying even the same prayer that he himself did institute.
Wherein ye shall pray for our most gracious sovereign lord
the king, chief and supreme head of the church of England
under Christ, and for the most excellent, gracious, and
virtuous lady queen Jane\ his most lawful wife, and for all
his, whether they be of the clergy or laity, whether they be
of the nobility, or else other his grace's subjects, not for-

' Jane Seymour, the third wife of Henry VIH,

Convocation of the Clergy 37

getting those that being departed out of this transitory life,
and now sleep in the sleep of peace, and rest from their
labours in quietness and in peaceable sleep, faithfully,
lovingly, and patiently looking for that that they clearly shall
see when God shall be so pleased. For all these, and for
grace necessary, ye shall say unto God God's prayer. Pater
noster.

THE SECOND SERMON, IN THE AFTERNOON

Filii hujus seculi, &=€. — Luc. xvi. [8].

Christ in this saying touched the sloth and sluggishness
of his, and did not allow the fraud and subtlety of others ;
neither was glad that it was indeed as he had said, but com-
plained rather that it should be so : as many men speak many
things, not that they ought to be so, but that they are wont
to be so. Nay, this grieved Christ, that the children of this
world should be of more policy than the children of light ;
which thing was true in Christ's time, and now in our time
is most true. Who is so blind but he seeth this clearly ;
except perchance there be any that cannot discern the chil-
dren of the world from the children of light ? The children
of he world conceive and bring forth more prudently ; and
things conceived and brought forth they nourish and con-
serve with much more policy than do the children of light.
Which thing is as sorrowful to be said, as it seemeth absurd
to be heard. When ye hear the children of the world, you
understand the world as a father. For the world is father
of many children, not by the first creation and work, but by
imitation of love. He is not only a father, but also the son
of another father. If ye know once his father, by and by
ye shall know his children. For he that hath the devil to
his father, must needs have devilish children. The devil
is not only taken for father, but also for prince of the world,
that is, of worldly folk. It is either all one thing, or else
not much different, to say, children of the world, and children
of the devil ; according to that that Christ said to the Jews,
"Ye are of your father the devil:" where as undoubtedly
he spake to children of this world. Now seeing the devil
is both author and ruler of the darkness, in the which
the children of this world walk, or, to say better, wan-
der; they mortally hate both the light, and also the chil-
dren of light And hereof it cometh, that the children of

38

Sermon preached before the Clergy 39

light never, or very seldom, lack persecution in this world,
unto which the children of the world, that is, of the devil,
bringeth them. And there is no man but he seeth, that
these use much more policy in procuring the hurt and damage
of the good, than those in defending themselves. Therefore,
brethren, gather you the disposition and study of the children
by the disposition and study of the fathers. Ye know this
is a proverb much used : " An evil crow, an evil egg." Then
the children of this world that are known to have so evil a
father, the world, so evil a grandfather, the devil, cannot
choose but be evil. Surely the first head of their ancestry
was the deceitful serpent the devil, a monster monstrous
above all monsters. I cannot wholly express him, I wot
not what to call him, but a certain thing altogether made of
the hatred of God, of mistrust in God, of lyings, deceits,
perjuries, discords, manslaughters ; and, to say at one word,
a thing concrete, heaped up and made of all kind of mischief.
But what the devil mean I to go about to describe parti-
cularly the devil's nature, when no reason, no power of man's
mind can comprehend it ? This alonely I can say grossly,
and as in a sum, of the which all we (our hurt is the more)
have experience, the devil to be a stinking sentine ^ of all
vices ; a foul filthy channel of all mischiefs; and that this
world,''' his son, even a child meet to have such a parent,
is not much unlike his father.

Then, this devil being such one as can never he unlike
himself; lo, of Envy, his well beloved Leman^, he begat the
World, and after left it with Discord at nurse ; which World,
after that it came to man's state, had of many concubines
many sons. He was so fecund a father, and had gotten
so many children of Lady Pride, Dame Gluttony, Mistress
Avarice, Lady Lechery, and of Dame Subtlety, that now
hard and scant ye may find any corner, any kind of life,
where many of his. children be not. In court, in cowls,
in cloisters, in rochets, be they never so white ; yea, where
shall ye not find them ? Howbeit, they that be secular and
laymen, are not by and by children of the world ; nor they
children of light, that are called spiritual, and of the clergy.
No, no; as ye may find among the laity many children
of light, so among the clergy, (how much soever we arrogate

' Sentine, sentina, kennel of collected filth.

^ Leman, properly, a sweetheart of either sex, but the word was
commonly used in a bad sense.

40 Sermon preached before the

these holy titles unto us, and think them only attributed
to us, Vos estis lux mundi, peculiuni Christie &■€. " Ye
are the light of the world, the chosen people of Christ, a
kingly priesthood, an holy nation, and such other,") ye
shall find many children of the world ; because in all places
the world getteth many children. Among the lay people
the world ceaseth not to bring to pass, that as they be
called worldly, so they are worldly indeed ; driven headlong
by worldly desires : insomuch that they may right well seem
to have taken as well the manners as the name of their
father. In the clergy, the world also hath learned a way
to make of men spiritual, worldlings ; yea, and there also to
form worldly children, where with great pretence of holiness,
and crafty colour of religion, they utterly desire to hide and
cloak the name of the world, as though they were ashamed
of their father ; which do execrate and detest the world
(being nevertheless their father) in words and outw^ard signs,
but in heart and work they coll ^ and kiss him, and in all
their lives declare themselves to be his babes; insomuch
that in all worldly points they far pass and surmount those
that they call seculars, laymen, men of the world. The child
so diligently followeth the steps of his father, is never
destitute of the aid of his grandfather. These be our holy
holy men, that say they are dead to the world, when no
men be more lively in worldly things than some of them be.
But let them be in profession and name most farthest from
the world, most alienate from it ; yea so far, that they may
seem to have no occupying, no kindred, no affinity, nothing
to do with it : yet in their life and deeds they shew them-
selves no bastards, but right begotten children of the world ;
as that which the world long sithens had by his dear wife
Dame Hypocrisy, and since hath brought them up and
multiplied to more than a good many ; increased them too
much, albeit they Swear by all he-saints and she-saints too,
that they know not their father, nor mother, neither the
world, nor hypocrisy ; as indeed they can semble and dis-
semble all things ; which thing they might learn wonderful
well of their parents. I speak not of all religious men, but
of those that the world hath fast knit at his girdle, even in
the midst of their religion, that is, of many and more than
many. For I fear, lest in all orders of men the better, I
must say the greater part of them be out of order, and
' French accoler, to hang round the neck.

Convocation of the Clergy 41

children of the world. Many of these might seem ingrate
and unkind children, that will no better acknowledge and
recognise their parents in words and outward pretence, but
abrenounce and cast them off, as though they hated them as
dogs and serpents. Howbeit they, in this wise, are most
grateful to their parents, because they be most like them,
so lively representing them in countenance and conditions,
that their parents seem in them to be young again, foras-
much as they ever say one thing and think another. They
shew themselves to be as sober, as temperate, as Curius
the Roman was, and live every day as though all their life
were a shroving time. They be like their parents, I say,
inasmuch as they, in following them, seem and make men
believe they hate them. Thus grandfather Devil, father
World, and mother Hypocrisy, have brought them up.
Thus good obedient sons have borne away their parents'
commandments ; neither these be solitary, how religious,
how mocking, how monking, I would say, soever they be.

O ye will lay this to my charge, that nwnachns and
solitarius signifieth all one. I grant this to be so, yet these
be so solitary that they be not alone, but accompanied with
great flocks of fraternities. And I marvel if there be not a
great sort of bishops and prelates, that are brethren germain
unto these ; and as a great sort, so even as right born, and
world's children by as good title as they. But because I
cannot speak of all, when I say prelates, I understand
bishops, abbots, priors, archdeacons, deans, and other of such
sort, that are now called to this convocation, as I see, to
entreat here of nothing but of such matters as both appertain
to the glory of Christ, and to the wealth of the people of
England. Which thing I pray God they do as earnestly as
they ought to do. But it is to be feared lest, as light hath
many her children here, so the world hath sent some of his
whelps hither : amongst the which I know there can be no
concord nor unity, albeit they be in one place, in one con-
gregation. I know there can be no agreement between
these two, as long as they have minds so unlike, and so
contrary affections, judgments so utterly diverse in all points.
But if the children of this world be either more in number,
or more prudent than the children of light, what then avail-
eth us to have this convocation ? Had it not been better we
had not been called together at all ? For as the children of
this world be evil, so they breed and bring forth things evil ;

42 Sermon preached before the

and yet there be more of them in all places, or at the least
they be more politic than the children of light in their gene-
ration. And here I speak of the generation whereby they
do engender, and not of that whereby they are engendered,
because it should be too long to entreat how the children
of light are engendered, and how they come in at the door ;
and how the children of the world be engendered, and come
in another way. Howbeit, I think all you that be here
were not engendered after one generation, neither that ye all
came by your promotions after one manner : God grant that
ye, engendered worldly, do not engender worldly : and as
now I much pass not how ye were engendered, or by what
means ye were promoted to those dignities that ye now
occupy, so it be honest, good and profitable, that ye in this
your consultation shall do and engender.

The end of your convocation shall shew what ye have
done ; the fruit that shall come of your consultation shall
shew what generation ye be of. For what have ye done
hitherto, I pray you, these seven years and more ? AVhat
have ye engendered ? What have ye brought forth ? What
fruit is come of your long and great assembly ? What one
thing that the people of England hath been the better of a
hair ; or you yourselves, either more accepted before God,
or better discharged toward the people committed unto your
cure ? For that the people is better learned and taught now,
than they were in time past, to whether of these ought we
to attribute it, to your industry, or to the providence of God,
and the foreseeing of the king's grace ? Ought we to thank
you, or the king's highness ? Whether stirred other first,
you the king, that he might preach, or he you by his letters,
that ye should preach oftener ? Is it unknown, think you,
how both ye and your curates were, in [a] manner, by
violence enforced to let books to be made, not by you, but
by profane and lay persons ; to let them, I say, be sold
abroad, and read for the instruction of the people ? I am
bold with you, but I speak Latin and not English, to the
clergy, not to the laity ; I speak to you being present, and
not behind your backs. God is my witness, I speak what-
soever is spoken of the good-will that I bear you ; God is
my witness, which knoweth my heart, and compelleth me to
say that I say.

Now, I pray you in God's name, what did you, so great
fathers, so many, so long a season, so oft assembled together ?

Convocation of the Clergy 43

What went you about ? What would ye have brought to
pass ? Two things taken away — the one, that ye (which
I heg:rd) burned a dead man ^ ; the other, that ye (which
I felt) went about to burn one being alive : him, because
he did, I cannot tell how, in his testament withstand your
profit ; in other points, as I have heard, a very good man ;
reported to be of an honest life while he lived, full of good
works, good both to the clergy, and also to the laity : this
other,^ which truly never hurt any of you, ye would have
raked in the coals, because he would not subscribe to certain
articles that took away the supremacy of the king : — take
away these two noble acts, and there is nothing else left that
ye went about, that I know, saving that I now remember,
that somewhat ye attempted against Erasmus,^ albeit as yet
nothing is come to light. Ye have oft sat in consultation,
but what have ye done ? Ye have had many things in de-
liberation, but what one is put forth, whereby either Christ
is more glorified, or else Christ's people made more holy ?
I appeal to your own conscience. How chanced this ? How
came it thus ? Because there were no children of light, no
children of God amongst you, which, setting the world at
nought, would study to illustrate the glory of God, and
thereby shew themselves children of light ? I think not so,
certainly I think not so. God forbid, that all you, which
were gathered together under the pretence of light, should
be children of the world ! Then why happened this ? Why,
I pray you ? Perchance, either because the children of the
world were more in number in this your congregation, as
it oft happeneth, or at the least of more policy than the
children of light in their generation : whereby it might very
soon be brought to pass, that these were much more stronger
in gendering the evil, than these in producing the good.
The children of light have policy, but it is like the policy
of the serpent, and is joined with doveish simplicity. They
engender nothing but simply, faithfully, and plainly, even so
doing all that they do. And therefore they may with more
facility be cumbered in their engendering, and be the more
ready to take injuries. But the children of this world have
worldly policy, foxly craft, lion-like cruelty, power to do hurt,

' The body of William Tracy, in the year 1532.
^ Latimer himself.

* An allusion to the attempt of Dr. Standish (1520) to fasten the
charge of heresy on Erasmus.

44 Sermon preached before the

more than either aspis or basiliscus, engendering and doing
all things fraudulently, deceitfully, guilefully : which as Nim-
rods and such sturdy and stout hunters, being full of simula-
tion and dissimulation before the Lord, deceive the children
of light, and cumber them easily. Hunters go not forth
in every man's sight, but do their affairs closely, and
with use of guile and deceit wax every day more craftier than
other.

The children of this world be like crafty hunters ; they
be misnamed children of light, forasmuch as they so hate
light, and so study to do the works of darkness. If they
were the children of light, they would not love darkness.
It is no marvel that they go about to keep other in dark-
ness, seeing they be in darkness, from top to toe over-
whelmed with darkness, darker than is the darkness of hell.
Wherefore it is well done in all orders of men, but especial
in the order of prelates, to put a difference between children
of light and children of the world, because great deceit
ariseth in taking the one for the other. Great imposture
cometh, when they that the common people take for the
light, go about to take the sun and the light out of the
world. But these be easily known, both by the diversity
of minds, and also their armours. For whereas the children
of light are thus minded, that they seek their adversaries'
health, wealth, and profit, with loss of their own commodities,
and ofttimes with jeopardy of their life ; the children of the
world, contrariwise, have such stomachs, that they will sooner
see them dead that doth them good, than sustain any loss of
temporal things. The armour of the children of light are,
first, the word of God, which they ever set forth, and with
all diligence put it abroad, that, as much as in them lieth,
it may bring forth fruit : after this, patience and prayer,
with the which in all adversities the Lord comforteth them.
Other things they commit to God, unto whom they leave
all revengement. The armour of the children of the world
are, sometime frauds and deceits, sometime lies and money :
by the first they make their dreams, their traditions ; by
the second they stablish and confirm their dreams, be they
never so absurd, never so against scripture, honesty, or
reason. And if any man resist them, even with these wea-
pons they procure to slay him. Thus they bought Christ's
death, the very light itself, and obscured him after his death :
thus they buy every day the children of light, and obscure

Convocation of the Clergy 45

them, and shall so do, until the world be at an end. So that
it may be ever true, that Christ said : " The children of the
world be wiser, etc."

These worldlings pull down the lively faith, and full con-
fidence that men have in Christ, and set up another faith,
another confidence, of their own making : the children of
light contrary. These worldlings set little by such works
as God hath prepared for our salvation, but they extol
traditions and works of their own invention : the children
of light contrary. The worldlings, if they spy profit, gains,
or lucre in any thing, be it never such a trifle, be it never
so pernicious, they preach it to the people, (if they preach
at any time,) and these things they defend with tooth and
nail. They can scarce disallow the abuses of these, albeit
they be intolerable, lest in disallowing the abuse they lose
part of their profit. The children of the light contrary, put
all things in their degree, best highest, next next, the worst
lowest. They extol things necessary, christian, and commanded
of God. They pull down will-works feigned by men, and put
them in their place. The abuses of all things they earnestly
rebuke. But yet these things be so done on both parties, and
so they both do gender, that the children of the world shew
themselves wiser than the children of light, and that frauds
and deceits, lies and money, seem evermore to have the
upper hand. I hold my peace ; I will not say how fat feasts,
and jolly banquets, be jolly instruments to set forth worldly
matters withal. Neither the children of the world be only
wiser than the children of light, but are also some of them
among themselves much wiser than the other in their
generation. For albeit, as touching the end, the generation
of them all is one ; yet in this same generation some of
them have more craftily engendered than the other of their
fellows.

For what a thing was that, that once every hundred year
was brought forth in Rome of the children of this worjd,
and with how much policy it was made, ye heard at Paul's
Cross in the beginning of the last parliament : how some
brought forth canonizations, some expectations,^ some
pluralities and unions, some tot-quots and dispensations, some

^ GraiicB expectivce, or certain papal instruments by which benefices,
not yet vacant, were prospectively made over to purchasers. Many laws
were enacted in England against this intolerable abuse.

46 Sermon Preached before the

pardons, and these of wonderful variety, some stationaries,^
some jubilaries,^ some pocularies ^ for drinkers, some
manuaries '^ for handlers of relicks, some pedaries * for
pilgrims, some oscularies ^ for kissers ; some of them en-
gendered one, some other such fetures,^ and every one in that
he was delivered of, was excellent politic, wise ; yea, so wise,
that with their wisdom they had almost made all the world fools.
But yet they that begot and brought forth that our old
ancient purgatory pick-purse ; that that was swaged and
cooled with a Franciscan's cowl, put upon a dead man's back,
to the fourth part of his sins ; that that was utterly to be
spoiled, and of none other but of our most prudent lord
Pope, and of him as oft as him listed ; that satisfactory, that
missal, that scalary ^ : they, I say, that were the wise fathers
and genitors of this purgatory, were in my mind the wisest
of all their generation, and so far pass the children of light,
and also the rest of tHeir company, that they both are but
fools, if ye compare them with these. It was a pleasant
fiction, and from the beginning so profitable to the feigners
of it, that almost, I dare boldly say, there hath been no
emperor that hath gotten more by taxes and tallager of them
that were alive, than these, the very and right-begotten sons
of the world, got by dead men's tributes and gifts. If there

' During a time of pestilence, Gregory I. appointed certain litanies
and masses to be sung in the principal churches in Rome on certain
fixed days, for the remission of sins. These solemnities were continued
ever afterwards on stated occasions, and denominated S/atiotts, quasi
statas, i.e. certis anni diebus ac statutis celebres. Pol. Vergil, De rerum
Inventoribus, Lib. viii. c. I.

- Pope Boniface VIII. instituted the first jubilee at Rome in the year
1300, promising plenary remission of sins to all who should visit Rome
at that festival. These jubilees were at first Ordered to be celebrated
once in 100 years ; but Clement VI. shortened that period to 50 years ;
Paul II. (who was followed herein by Sextos IV.) reduced the interval
to 25 years ; whilst Alexander VI., to increase his revenue, assigned
jubilees to be held in provinces and countries at a distance from Rome,
as well as in Rome itself.

^ Consecrated drinking-vessels.

* Consecrated gloves and sandals.

' Consecrated tablets on which were representations of Christ, of the
Virgin Mary, or of some saint. Virtues, pardons, merits, &c. of various
kinds were supposed to be derived from the purchase and use of these
several consecrated articles, e.g. the pardon-bowl mtnUonQd by Latimer
in his sermon " Of the Plough," p. 68.

* Fetures : births or productions.

' Masses-satisfactory, — foul-masses, — masses of scala co'/t.

Convocation of the Clergy 47

be some in England, that would this sweeting of the world
to be with no less policy kept still than it was born and
brought forth in Rome, who then can accuse Christ of lying ?
No, no; as it hath been ever true, so it shall be, that the
children of the world be much wiser, not only in making
their things, but also in conserving them. I wot not what
it is, but somewhat it is I wot, that some men be so loth
to see the abuse of this monster, purgatory, which abuse is
more than abominable : as who should say, there is none
abuse in it, or else as though there can be none in it. They
may seem heartily to love the old thing, that thus earnestly
endeavour them to restore him his old name. They would
not set an hair by the name, but for the thing. They be
not so ignorant, (no, they be crafty,) but that they know if
the name come again, the thing will come after. Thereby
it ariseth, that some men make their cracks, that they,
maugre all men's heads, have found purgatory. I cannot
tell what is found. This, to pray for dead folks, this is not
found, for it was never lost. How can that be found that
was not lost ? O subtle finders, that can find things, if God
will, ere they be lost ! For that cowlish deliverance, their
scalary loosings, their papal spoliations, and other such their
figments, they cannot find. No, these be so lost, as they
themselves grant, that though they seek them never so
diligently, yet they shall not find them, except perchance
they hope to see them come in again with their names ; and
that then money-gathering may return again, and deceit walk
about the country, and so stablish their kingdom in all
kingdoms. But to what end this chiding between the
children of the world and the children of light will come, only
he knovveth that once shall judge them both.

Now, to make haste and to come somewhat nigher the
end. Go ye to, good brethren and fathers, for the love of
God, go ye to ; and seeing we are here assembled, let us do
something whereby we may be known to be the children of
light. Let us do somewhat, lest we, which hitherto have
been judged children of the world, seem even still to be so.
All men call us prelates : then, seeing we be in council, let
us so order ourselves, that we be prelates in honour and
dignity ; so we may be prelates in holiness, benevolence,
diligence, and sincerity. All men know that we be here
gathered, and with most fervent desire they anheale \ breathe,
Are breathlessly anxious, (ankelare').

48 Sermon preached before the

and gape for the fruit of our convocation : as our acts shall
be, so they shall name us : so that now it lieth in us,
whether we will be called children of the world, or children
of light.

Wherefore lift up your heads, brethren, and look about
with your eyes, spy what things are to be reformed in the
church of England. Is it so hard, is it so great a matter
for you to see many abuses in the clergy, many in the laity ?
What is done in the Arches^? Nothing to be amended?
What do they there ? Do they evermore rid the people's
business and matters, or cumber and ruffle them ? Do they
evermore correct vice, or else defend it, sometime being well
corrected in other places ? How many sentences be given
there in time, as they ought to be ? If men say truth, how
many without bribes ? Or if all things be well done there,
what do men in bishops' Consistories ^ ? Shall you often see
the punishments assigned by the laws executed, or els6
money-redemptions used in their stead ? How think you
by the ceremonies that are in England, oft-times, with no
little offence of weak consciences, contemned ; more oftener
with superstition so defiled, and so depraved, that you may
doubt whether it were better some of them to tarry still, or
utterly to take them away ? Have not our forefathers com-
plained of the ceremonies, of the superstition, and estimation
of them ?

Do ye see nothing in our holidays ? of the which very
few were made at the first, and they to set forth goodness,
virtue, and honesty : but sithens, in some places, there is
neither mean nor measure in making new holidays, as who
should say, this one thing is serving of God, to make this
law, that no man may work. But what doth the people on
these holidays ? Do they give themselves to godliness, or
else ungodliness ? See ye nothing, brethren ? If you see
not, yet God seeth. God seeth all the whole holidays to
be spent miserably in drunkenness, in glossing, in strife, in
envy, in dancing, dicing, idleness, and gluttony. He seeth
all this, and threateneth punishment for it. He seeth it,
which neither is deceived in seeing, nor deceiveth when he
threateneth.

' The chief and most ancient Consistory court belonging to the
archbishop of Canterbury.

* All bishops have a Consistory court for the trial of ecclesiastical
causes arising within their respective dioceses.

Convocation of the Clergy 49

Thus men serve the devil; for God is not thus served,
albeit ye say ye serve God. No, the devil hath more
service done unto him on one holiday, than on many vsrorking
days. Let all these abuses be counted as nothing, who
is he that is not sorry, to see in so many holidays rich and
wealthy persons to flow in delicates, and men that live by
their travail, poor men, to lack necessary meat and drink
for their wives and their children, and that they cannot
labour upon the holidays, except they will be cited, and
brought before our Officials ? Were it not the office of good
prelates to consult upon these matters, and to seek some
remedy for them ? Ye shall see, my brethren, ye shall see
once, what will come of this our winking.

What think ye of these images that are had more than
their fellows in reputation ; that are gone unto with such
labour and weariness of the body, frequented with such our
cost, sought out and visited with such confidence ? What say
ye by these images, that are so famous, so noble, so noted,
being of them so many and so divers in England ? Do you
think that this preferring of picture to picture, image to
image, is the right use, and not rather the abuse, of images ?
But you will say to me. Why make ye all these interroga-
tions ? and why, in these your demands, do you let and
withdraw the good devotion of the people ? Be not all things
well done, that are done with good intent, when they be
profitable to us? So, surely, covetousness both thinketh and
speaketh. Were it not better for us, more for estimation,
more meeter for men in our places, to cut away a piece of
this our profit, if we will not cut away all, than to wink at
such ungodliness, and so long to wink for a little lucre ;
specially if it be ungodliness, and also seem unto you un-
godliness ? These be two things, so oft to seek m6re images,
and sometime to visit the relicks of saints. And yet, as in
those there may be much ungodliness committed, so there
may here some superstition be hid, if that sometime we
chance to visit pigs' bones instead of saints' relicks, as in
time past it hath chanced, I had almost said, in England.
Then this is too great a blindness, a darkness too sensible,
that these should be so commended in sermons of some men,
and preached to be done after such manner, as though they
could not be evil done ; which, notwithstanding, are such,
that neither God nor man commandeth them to be done.
No, rather, men commanded them either not to be done at

50 Sermon preached before the

all, or else more slowlier and seldomer to be done, forasmuch
as our ancestors made this constitution : " We command the
priests, that they oft admonish the people, and in especial
women, that they make no vows but after long deliberation,
consent of their husbands, and counsel of the priest." The
church of England in time past made this constitution. What
saw they that made this decree ? They saw the intolerable
abuses of images. They saw the perils that might ensue of
going on pilgrimage. They saw the superstitious difference
that men made between image and image. Surely, some-
what they saw. The constitution is so made, that in manner
it taketh away all such pilgrimages. For it so plucketh
away the abuse of them, that it leaveth either none, or else
seldom use of them. For they that restrain making vows
for going of pilgrimage, restrain also pilgrimage; seeing
that for the most part it is seen that few go on pilgrimage
but vow-makers, and such as by promise bind themselves to
go. And when, I pray you, should a man's wife go on
pilgrimage, if she went not before she had well debated the
matter with herself, and obtained the consent of her husband,
being a wise man, and were also counselled by a learned
priest so to do? When should she go far off to these
famous images ? For this the common people of England
think to be going on pilgrimage ; to go to some dead and
notable image out of town, that is to say, far from their
house. Now if your forefathers made^ this constitution, and
yet thereby did nothing, the abuses every day more and
more, increased, what is left for you to do? Brethren and
fathers, if ye purpose to do any thing, what should ye sooner
do, than to take utterly away these deceitful and juggling
images ; or else, if ye know any other mean to put away
abuses, to shew it, if ye intend to remove abuses ? Methink
it should be grateful and pleasant to you to mark the earnest
mind of your forefathers, and to look upon their desire where
they say in their constitution, " We commatid you," and not,
" We counsel you." How have we been so long a-cold, so long
slack in setting forth so wholesome a precept of the church
of England, where we be so hot in all things that have any
gains in them, albeit they be neither commanded us, nor yet
given us by counsel ; as though we had lever the abuse of
things should tarry still than, it taken away, lose our profit ?
To let pass the solemn and nocturnal bacchanals, the pre-
script miracles, that are done upon certain days in the west

Convocation of the Clergy 51

part of England, who hath not heard ? I think ye have
heard of St Blesis's ^ heart which is at Malverne, and of
St Algar's ^ bones, how long they deluded the people : I am
afraid, to the loss of many souls. Whereby men may well
conjecture, that all about in this realm there is plenty of
such juggling deceits. And yet hitherto ye have sought no
remedy. But even still the miserable people are suffered to
take the false miracles for the true, and to lie still asleep in
all kind of superstition. God have mercy upon us !

Last of all, how think you of matrimony ? Is all well
here ? What of baptism ? Shall we evermore in ministering
of it speak Latin, and not in English rather, that the
people may know what is said and done ?

What think ye of these mass-priests, and of the masses
themselves ? What say ye ? Be all things here so without
abuses, that nothing ought to be amended ? Your forefathers
saw somewhat, which made this constitution against the
venality and sale of masses, that, under pain of suspending,
no priest should sell his saying of tricennals^ or annals.*
What saw they, that made this constitution ? What priests
saw they ? What manner of masses saw they, trow ye ?
But at the last, what became of so good a constitution ? God
have mercy upon us ! If there be nothing to be amended
abroad, concerning the whole, let every one of us make
one better ; if there be neither abroad nor at home any
thing to be amended and redressed, my lords, be ye of
good cheer, be merry ; and at the least, because we have
nothing else to do, let us reason the matter how we may
be richer. Let us fall to some pleasant communication ;

> Probably St Blaise.

* Probably Algar the father of Fremond, the latter being a Mercian
saint in great odour.

^ Tricennals or Trentah — "a trentall of masses :... What masses
shoulde they be? Thre Masses of the nativity of our Lord: Thre
Masses of the Epiphanie of our Lord : Thre of the purification of our
Lady : Thre of the annunciation of our Lady : Thre of the resurrection
of our Lord : Thre of the ascension of our Lord : Thre of Penthecost :
Thre of the Trinitie : Thre of the assumption of our Lady ; And of
her nativitie ; so that these masses be celebrated within the octaves of
the said feasts." Becon, Works, ill. fol. 366.

* '■^Annals or Amjuals was a yearly mass said for a certain dead
person, upon the anniversary day of his deatli." Johnson, Collection
of all the Ecclesiastical Laws. &c. Vol. II. anno 1236, n. 8. A mass
said for the soul of a deceased person every day for a whole year, was
also called an Annal.

52 Sermon preached before the

after let us go home, even as good as we came hither, that
is, right-begotten children of the world, and utterly world-
lings. And while we live here, let us all make bone cheer
For after this life there is small pleasure, little mirth for
us to hope for ; if now there be nothing to be changed in
our fashions. Let us say, not as St Peter did, " Our end
approacheth nigh," this is an heavy hearing ; but let us say
as the evil servant said, " It will be long ere my master
come." This is pleasant. Let us beat our fellows : let us
eat and drink with drunkards. Surely, as oft as we do
not take away the abuse of things, so oft we beat our fellows.
As oft as we give not the people their true food, so oft we
beat our fellows. As oft as we let them die in superstition,
so oft we beat them. To be short, as oft as we blind lead
them blind, so oft we beat, and grievously beat our fellows.
When we welter in pleasures and idleness, then we eat and
drink with drunkards. But God will come, God will come,
he will not tarry long away. He will come upon such a
day as we nothing look for him, and at such hour as we
know not. He will come and cut us in pieces. He will
reward us as he doth the hypocrites. He will set us where
wailing shall be, my brethren ; where gnashing of teeth shall
be, my brethren. And let here be the end of our tragedy,
if ye will. These be the delicate dishes prepared for the
world's well-beloved children. These be the wafers and
junkets provided for worldly prelates, — wailing and gnashing
of teeth. Can there be any mirth, where these two courses
last all the feast? Here we laugh, there we shall weep.
Our teeth make merry here, ever dashing in delicates ; there
we shall be torn with teeth, and do nothing but gnash and
grind our own. To what end have we now excelled other
in policy ? What have we brought forth at the last ? Ye see,
brethren, what sorrow, what punishment is provided for you,
if ye be worldlings. If ye will not thus be vexed, be ye not
the children of the world. If ye will not be the children of
the world, be not stricken with the love of worldly things ;
lean not upon them. If ye will not die eternally, live not
worldly. Come, go to ; leave the love of your profit ; study
for the glory and profit of Christ ; seek in your consultations
such things as pertain to Christ, and bring forth at the last
somewhat that may please Christ. Feed ye tenderly, with
all diligence, the flock of Christ. Preach truly the word of
God. Love the light, walk in the light, and so be ye the

Convocation of the Clergy 53

children of light while ye are in this world, that ye may
shine in the world that is to come bright as the sun, with
the Father, the Son, and the Holy Ghost ; to whom be all
honour, praise, and glory. Amen.

[The picture of superstitions, of clerical misdoings, and papal abuses,
which this Sermon presents, will not appear too highly coloured to any
who are at all acquamted with the then existing state of things. Dean
Colet had, twenty-five years earlier, preached a sermon before the con-
vocation, in which he dwelt on the need of a Reformation, in language
quite as strong as that employed by bishop Latimer. See Knight's Life
of Colet, pp. 289 — 308. It is scarcely necessary to remind the learned
reader of the enumeration of abuses contained in the Appendix to
Wicelius' Via Regia, nor of those recited in the memorial presented to
pope Paul in. by the Cardinals Contarini, Sadolet, Pole, and other
eminent Romanists.]

SERMON OF THE PLOUGH

A Sermon of the Reverend Father Master Hugh Latimer,
Preached in the Shrouds ^ at PauPs Church in London,
on t/ie Eighteenth day of January, Anno 1548.

Quacunque scripta sunt adnostram doctrinam scripta sunt. — RoM. xv. 4.

" All things which are written, are written for our eru-
dition and knowledge. All things that are written in God's
book, in the Bible book, in the book of the holy scripture,
are written to be our doctrine."

I told you in my first sermon, honourable audience, that
I purposed to declare unto you two things. The one, what
seed should be sown in God's field, in God's plough land ;
and the other, who should be the sowers : that is to say,
what doctrine is to be taught in Christ's church and congre-
gation, and what men should be the teachers and preachers
of it. The first part I have told you in the three sermons
past, in which I have assayed to set forth my plough, to
prove what I could do. And now I shall tell you who
be the ploughers : for God's word is a seed to be sown
in God's field, that is, the faithful congregation, and the
preacher is the sower. And it is in the gospel : " Exivit
qui seminat seminare semen suum ; " He that soweth, the
husbandman, the ploughman, went forth to sow his seed."
So that a preacher is resembled to a ploughman, as it is in
another place : Nemo admota aratro manu, et a tergo re-
spiciens, aptus est regno Dei. " No man that putteth his
hand to the plough, and looketh back, is apt for the king-
dom of God." That is to say, let no preacher be negligent
in doing his office. Albeit this is one of the places that hath
been racked, as I told you of racking scriptures. And I
have been one of them myself that hath racked it, I cry God

' The sermons usually preached at St. Paul's Cross were, in rainy
or inclement weather, "preached in a place called The Shrouds, which
was, as it seems, by the side of the cathedral church where was cover-
ing and shelter." — Stow.

54

Sermon of the Plough 55

mercy for it ; and have been one of them that hath believed
and expounded it against religious persons that would forsake
their order which they had professed, and would go out of
their cloister : whereas indeed it toucheth not monkery, nor
maketh any thing at all for any such matter; but it is
directly spoken of diligent preaching of the word of God.
For preaching of the gospel is one of God's plough-
works, and the preacher is one of God's ploughmen. Ye
may not be offended with my similitude, in that I compare
preaching to the labour and work of ploughing, and the
preacher to a ploughman : ye may not be offended with this
my similitude ; for I have been slandered of some persons
for such things. It hath been said of me, " Oh, Latimer !
nay, as for him, I will never believe him while I live, nor
never trust him ; for he likened our blessed lady to a saffron-
bag : " where indeed I never used that similitude. But it
was, as I have said unto you before now, according to that
which Peter saw before in the spirit of prophecy, and said,
that there should come after men per quos via veritatis
maledictis afficeretur ; there should come fellows " by whom
the way of truth should be evil spoken of, and slandered."
But in case I had used this similitude, it had not been to be
reproved, but might have been without reproach. For I
might have said thus : as the saffron-bag that hath been full
of saffron, or hath had saffron in it, doth ever after savour
and smell of the sweet saffron that it' contained ; so our
blessed lady, which conceived and bare Christ in her womb,
did ever after resemble the manners and virtues of that
precious babe that she bare. And what had our blessed
lady been the worse for this? or what dishonour was this
to our blessed lady? But as preachers must be wary and
circumspect, that they give not only just occasion to be
slandered and ill spoken of by the hearers, so must not the
auditors be offended without cause. For heaven is in the
gospel likened to a mustard-seed : it is compared also to a
piece of leaven ; and as Christ saith, that at the last day he
will come like a thief: and what dishonour is this to God ?
or what derogation is this to heaven ? Ye may not then,
I say, be offended with my similitude, for because I liken
preaching to a ploughman's labour, and a prelate to a
ploughman. But now you will ask me, whom I call a pre-
late ? A prelate is that man, whatsoever he be, that hath
a flock to be taught of him ; whosoever hath any spiritual

56 Sermon of the Plough

charge in the faithful congregation, and whosoever he be
that hath cure of souls. And well may the preacher and
the ploughman be likened together : first, for their labour
of all seasons of the year ; for there is no time of the year
in which the ploughman hath not some special work to do :
as in my country in Leicestershire, the ploughman hath a
time to set forth, and to assay his plough, and other times
for other necessary works to be done. And then they also
may be likened together for the diversity of works and
variety of offices that they have to do. For as the plough-
man first setteth forth his plough, and then tilleth his land,
and breaketh it in furrows, and sometime ridgeth it up again ;
and at another time harroweth it and clotteth it, and some-
time dungeth it and hedgeth it, diggeth it and weedeth it,
purgeth and maketh it clean : so the prelate, the preacher,
hath many diverse olfices to do. He hath first a busy work
to bring his parishioners to a right faith, as Paul calleth it,
and not a swerving faith ; but to a faith that embraceth Christ,
and trusteth to his merits ; a lively faith, a justifying faith ;
a faith that maketh a man righteous, without respect of
works : as ye have it very well declared and set forth in
the Homily. He hath then a busy work, I say, to bring
his flock to a right faith, and then to confirm them in the
same faith : now casting them down with the law, and with
threaten ings of God for sin ; now ridging them up again with
the gospel, and with the promises of God's favour : now
weeding them, by telling them their faults, and making them
forsake sin ; now clotting them, by breaking their stony
hearts, and by making them supplehearted, and making them
to have hearts of flesh ; that is, soft hearts, and apt for doc-
trine to enter in : now teaching to know God rightly, and
to know their duty to God and their neighbours : now ex-
horting them, when they know their duty, that they do it,
and be diligent in it; so that they have a continual work
to do. Great is their business, and therefore great should
be their hire. They have great labours, and therefore they
ought to have good livings, that they may commodiously
feed their flock ; for the preaching of the word of God unto
the people is called meat : scripture calleth it meat ; not
strawberries, that come but once a year, and tarry not long,
but are soon gone : but it is meat, it is no dainties. The
people must have meat that must be familiar and continual,
and daily given unto them to feed upon. Many make a

Sermon of the Plough 57

strawberry of it, ministering it but once a year ; but such
do not the office of good prelates. For Christ saith, Quts
putas est servus prudens et fidelisl Qui dat cibum in
tempore. " Who think you is a wise and a faithful servant ?
He that giveth meat in due time." So that he must at all
times convenient preach diligently : therefore saith he, " Who
trow ye is a faithful servant ? " He speaketh it as though
i*- were a rare thing to find such a one, and as though he
should say, there be but a few of them to find in the world.
And how few of them there be throughout this realm that
give meat to their flock as they should do, the Visitors can
best tell. Too few, too few ; the more is the pity, and never
so few as now.

By this, then, it appeareth that a prelate, or any that
hath cure of soul, must diligently and substantially work and
labour. Therefore saith Paul to Timothy, Qui episcopatum
desiderat, hie bonum opus desiderat : "He that desireth to
have the office of a bishop, or a prelate, that man desireth
a good work." Then if it be a good work, it is work ; ye
can make but a work of it. It is God's work, God's plough,
and that plough God would have still going. Such then
as loiter and live idly, are not good prelates, or ministers.
And of such as do not preach and teach, nor do their duties,
God saith by his prophet Jeremy, Maledictus qui facit opus
Dei fradulenter ; "Cursed be the man that doth the work
of God fraudulently, guilefully or deceitfully : " some books
have it negligenter, "negligently or slackly." How many
such prelates, how many such bishops. Lord, for thy mercy,
are there now in England ! And what shall we in this case
do ? shall we company with them ? O Lord, for thy mercy !
shall we not company with them ? O Lord, whither shall
we flee from them ? But " cursed be he that doth the work of
God negligently or guilefully." A sore word for them that are
negligent in discharging their office, or have done it fraudu-
lently ; for that is the thing thatmaketh the people ill.

But true it must be that Christ saith, Multi sunt vocaii,
pauci vero electi : " Many are called, but few are chosen."
Here have I an occasion by the way somewhat to say unto
you ; yea, for the place I alleged unto you before out of
Jeremy, the forty-eighth chapter. And it was spoken of
a spiritual work of God, a work that was commanded to be
done; and it was of shedding blood, and of destroying the
cities of Moab. For, saith he, " Cursed be he that keepeth

58 Sermon of the Plough

back his sword from shedding of blood." As Saul, when he
kept back the sword from shedding of blood at what time
he was sent against Amaleck, was refused of God for being
disobedient to God's commandment, in that he spared Agag
the king. So that that place of the prophet was spoken of
them that went to the destruction of the cities of Moab,
among the which there was one called Nebo, which was
much reproved for idolatry, superstition, pride, avarice,
cruelty, tyranny, and for hardness of heart; and for these
sins was plagued of God and destroyed.

Now what shall we say of these rich citizens of London ?
What shall I say of them ? Shall I call them proud men of
London, malicious men of London, merciless men of London?
No, no, I may not say so ; they will be offended with me
then. Yet must I speak. For is there not reigning in
London as much pride, as much covetousness, as much
cruelty, as much oppression, and as much superstition, as
was in Nebo ? Yes, I think, and much more too. Therefore
I say, repent, O London ; repent, repent. Thou hearest
thy faults told thee, amend them, amend them. I think,
if Nebo had had the preaching that thou hast, they would
have converted. And, you rulers and officers, be wise and
circumspect, look to your charge, and see you do your
duties ; and rather be glad to amend your ill living than to
be angry when you are warned or told of your fault. What
ado was there made in London at a certain man, because he
said, (and indeed at that time on a just cause,) " Burgesses ! "
quoth he, "nay. Butterflies." Lord, what ado there was
for that word ! And yet would God they were no worse than
butterflies ! Butterflies do but their nature : the butterfly
is not covetous, is not greedy, of other men's goods ; is not
full of envy and hatred, is not malicious, is not cruel, is not
merciless. The butterfly glorieth not in her own deeds,
nor preferreth the traditions of men before God's word; it
committeth not idolatry, nor worshippeth false gods. But
London cannot abide to be rebuked ; such is the nature of
man. If they be pricked, they will kick ; if they be rubbed
on the gall, they will wince ; but yet they will not amend
their faults, they will not be ill spoken of But how shall I
speak well of them ? If you could be content to receive
and follow the word of God, and favour good preachers,
if you could bear to be told of your faults, if you could
amend when you hear of them, if you would be glad to

Sermon of the Plough 59

reform that is amiss ; if I might see any such inclination
in you, that you would leave to be merciless, and begin to
be charitable, I would then hope well of you, I would then
speak well of you. But London was never so ill as it is
now. In times past men were full of pity and compassion,
but now there is no pity ; for in London their brother shall
die in the streets for cold, he shall lie sick at the door
between stock and stock, I cannot tell what to call it, and
perish there for hunger : was there ever more unmercifulness
in Nebo ? I think not. In times past, when any rich man
died in London, they were wont to help the poor scholars
of the Universities with exhibition. When any man died,
they would bequeath great sums of money toward the relief
of the poor. When I was a scholar in Cambridge myself,
I heard very good report of London, and knew many that
had relief of the rich men of London : but now I can hear
no such good report, and yet I inquire of it, and hearken
for it ; but now charity is waxen cold, none helpeth the
scholar, nor yet the poor. And in those days, what did they
when they helped the scholars ? Marry, they maintained
and gave them livings that were very papists, and professed
the pope's doctrine : and now that the knowledge of God's
word is brought to light, and many earnestly study and
labour to set it forth, now almost no man helpeth to maintain
them.

Oh London, London ! repent, repent ; for I think God
is more displeased with London than ever he was with the
city of Nebo. Repent therefore, repent, London, and re-
member that the same God liveth now that punished Nebo,
even the same God, and none other ; and he will punish
sin as well now as he did then : and he will punish the
iniquity of London, as well as he did then of Nebo. Amend
therefore. And ye that be prelates, look well to your office ;
for right prelating is busy labouring, and not lording.
Therefore preach and teach, and let your plough be doing.
Ye lords, I say, that live like loiterers, look well to your
office ; the plough is your office and charge. If you live
idle and loiter, you do not your duty, you follow not your
vocation : let your plough therefore be going, and not cease,
that the ground may bring forth fruit.

But now methinketh I hear one say unto me : Wot ye
what you say? Is it a work? Is it a labour? How then
hath it happened that we have had so many hundred years

6o Sermon of the Plough

so many unpreaching prelates, lording loiterers, and idle
ministers? Ye would have me here to make answer, and
to shew the cause thereof. Nay, this land is not for me to
plough ; it is too stony, too thorny, too hard for me to
plough. They have so many things that make for them,
so many things to lay for themselves, that it is not for my
weak team to plough them. They have to lay for them-
selves long customs, ceremonies and authority, placing in
parliament, and many things more. And I fear me this
land is not yet ripe to be ploughed : for, as the saying is,
it lacketh weathering : this gear lacketh weathering ; at least
way it is not for me to plough. For what shall I look for
among thorns, but pricking and scratching ? What among
stones, but stumbling? What (I had almost said) among
serpents, but stinging ? But this much I dare say, that
since lording and loitering hath come up, preaching hath
come down, contrary to the apostles' times : for they preached
and lorded not, and now they lord and preach not. For
they that be lords will ill go to plough : it is no meet office
for them ; it is not seeming for their estate. Thus came up
lording loiterers : thus crept in unpreaching prelates ; and so
have they long continued. For how many unlearned prelates
have we now at this day ! And no marvel : for if the
ploughmen that now be were made lords, they would clean
give over ploughing ; they would leave off their labour,
and fall to lording outright, and let the plough stand : and
then both ploughs not walking, nothing should be in the
commonweal but hunger. For ever since the prelates were
made lords and nobles, the plough standeth ; there is no work
done, the people starve. They hawk, they hunt, they card,
they dice ; they pastime in their prelacies with gallant gentle-
men, with their dancing minions, and with their fresh com-
panions, so that ploughing is set aside : and by their lording
and loitering, preaching and ploughing is clean gone. And
thus if the ploughmen of the country were as negligent in
their office as prelates be, we should not long live, for lack
of sustenance. And as it is necessary for to have this
ploughing for the sustentation of the body, so must we have
also the other for the satisfaction of the soul, or else we
cannot live long ghostly. For as the body wasteth and
consumeth away for lack of bodily meat, so doth the soul
pine away for default of ghostly meat. But there be two
kinds of inclosing, to let or hinder both these kinds of

Sermon of the Plough 6i

ploughing ; the one is an inclosing to let or hinder the
bodily ploughing, and the other to let or hinder the holiday-
ploughing, the church-ploughing.

The bodily ploughing is taken in and inclosed through
singular commodity. For what man will let go, or diminish
his private commodity for a commonwealth ? And who will
sustain any damage for the respect of a public commodity ?
The other plough also no man is diligent to set forward,
nor no man will hearken to it. But to hinder and let it
all men's ears are open ; yea, and a great many of this
kind of ploughmen, which are very busy, and would seem
to be very good workmen. I fear me some be rather mock-
gospellers, than faithful ploughmen. I know many myself
that profess the gospel, and live nothing thereafter. I know
them, and have been conversant with some of them. I know
them, and (I speak it with a heavy heart) there is as little
charity and good living in them as in any other ; according
to that which Christ said in the gospel to the great number
of people that followed him, as though they had had any
earnest zeal to his doctrine, whereas indeed they had it not ;
Non quia vidistis signa, sed quia comedistis de panibus.
"Ye follow me," saith he, "not because ye have seen the
signs and miracles that I have done ; but because ye have
eaten the bread, and refreshed your bodies, therefore you
follow me." So that I think many one now-a-days professeth
the gospel for the living's sake, not for the love they bear to
God's word. But they that will be true ploughmen must
work faithfully for God's sake, for the edifying of their
brethren. And as diligently as the husbandman plougheth
for the sustentation of the body, so diligently must the
prelates and ministers labour for the feeding of the soul :
both the ploughs must still be going, as most necessary for
man. And wherefore are magistrates ordained, but that the
tranquillity of the commonweal may be confirmed, limiting
both ploughs?

But now for the fault of unpreaching prelates, methink I
could guess what might be said for excusing of them. They
are so troubled with lordly living, they be so placed in
palaces, couched in courts, ruffling in their rents, dancing in
their dominions, burdened with ambassages, pampering of
their paunches, like a monk that maketh his jubilee ; munch-
ing in their mangers, and moiling in their gay manors and
mansions, and so troubled with loitering in their lordships^

62 Sermon of the Plough

that they cannot attend it. They are otherwise occupied,
some in the king's matters, some are ambassadors, some of
the privy council, some to furnish the court, some are lords
of the parliament, some are presidents, and comptrollers of
mints.

Well, well, is this their duty ? Is this their office ? Is
this their calling ? Should we have ministers of the church
to be comptrollers of the mints ? Is this a meet office for a
priest that hath cure of souls? Is this his charge? I would
here ask one question : I would fain know who controlleth
the devil at home in his parish, while he controlleth the
mint ? If the apostles might not leave the office of preaching
to the deacons, shall one leave it for minting ? I cannot
tell you; but the saying is, that since priests have been
minters, money hath been worse than it was before. And
they say that the evilness of money hath made all things
dearer. And in this behalf I must speak to England. " Hear,
my country, England," as Paul said in his first epistle to
the Corinthians, the sixth chapter ; for Paul was no sitting
bishop, but a walking and a preaching bishop. But when he
went from them, he left there behind him the plough going
still ; for he wrote unto them, and rebuked them for going
to law, and pleading their causes before heathen judges : " Is
there," saith he, " utterly among you no wise man, to be an
arbitrator in matters of Judgment ? What, not one of all
that can judge between brother and brother ; but one brother
goeth to law with another, and that under heathen judges ?
Constituite coiitemptos qui sunt in ecclesia, &c. Appoint
them judges that are most abject and vile in the congre-
gation." Which he speaketh in rebuking them ; " For,"
saith he, ad erubescentiam vestrani dico — " I speak it to
your shame." So, England, I speak it to thy shame : is
there never a nobleman to be a lord president, but it must
be a prelate ? Is there never a wise man in the realm
to be a comptroller of the mint? " I speak it to your shame.
I speak it to your shame." If there be never a wise man,
make a water-bearer, a tinker, a cobbler, a slave, a page,
comptroller of the mint : make a mean gentleman, a groom,
a yeoman, or a poor beggar, lord president.

Thus I speak, not that I would have it so ; but " to your
shame," if there be never a gentleman meet nor able to be
lord president. For why are not the noblemen and young
gentlemen of England so brought up in knowledge of God,

Sermon of the Plough 63

and in learning, that they may be able to execute offices in
the commonweal ? The king hath a great many of wards,
and I trow there is a Court of Wards : why is there not a
school for the wards, as well as there is a Court for their
lands ? Why are they not set in schools where they may
learn? Or why are they not sent to the universities, that
they may be able to serve the" king when they come to age ?
If the wards and young gentlemen were well brought up in
learning, and in the knowledge of God, they would not when
they come to age so much give themselves to other vanities.
And if the nobility be well trained in godly learning, the
people would follow the same train. For truly, such as the
noblemen be, such will the people be. And now, the only
cause why noblemen be not made lord presidents, is because
they have not been brought up in learning.

Therefore for the love of God appoint teachers and
schoolmasters, you that have charge of youth ; and give the
teachers stipends worthy their pains, that they may bring
them up in grammar, in logic, in rhetoric, in philosophy, in
the civil law, and in that which I cannot leave unspoken of,
the word of God. Thanks be unto God, the nobility other-
wise is very well brought up in learning and godliness, to
the great joy and comfort of England ; so that there is now
good hope in the youth, that we shall another day have a
flourishing commonweal, considering their godly education.
Yea, and there be already noblemen enough, though not so
many as I would wish, able to be lord presidents, and wise
men enough for the mint. And as unmeet a thing it is for
bishops to be lord presidents, or priests to be minters, as it
was for the Corinthians to plead matters of variance before
heathen judges. It is also a slander to the noblemen, as
though they lacked wisdom and learning to be able for such
offices, or else were no men of conscience, or else were not
meet to be trusted, and able for such offices. And a prelate
hath a charge and cure otherwise ; and therefore he cannot
discharge his duty and be a lord president too. For a
presidentship requireth a whole man ; and a bishop cannot
be two men. A bishop hath his office, a flock to teach, to
look unto ; and therefore he cannot meddle with another
office, which alone requireth a whole man : he should there-
fore give it over to whom it is meet, and labour in his own
business ; as Paul writeth to the Thessalonians, " Let every
man do his own business, and follow his calling." Let the

64 Sermon of the Plough

priest preach, and the noblemen handle the temporal matters.
Moses was a marvellous man, a good man : Moses was a
wonderful fellow, and did his duty, being a married man :
we lack such as Moses was. Well, I would all men would
look to their duty, as God hath called them, and then we
should have a flourishing christian commonweal.

And now I would ask a strange question : who is the
most dihgentest bishop and prelate in all England, that
passeth all the rest in doing his office ? I can tell, for I
know him who it is ; I know him well. But now I think I
see you listening and hearkening that I should name him.
There is one that passeth all the other, and is the most
diligent prelate and preacher in all England. And will ye
know who it is ? I will tell you : it is the devil. He is the
most diligent preacher of all other ; he is never out of his
diocess; he is never from his cure ; ye shall never find him
unoccupied ; he is ever in his parish ; he keepeth residence
at all times ; ye shall never find him out of the way, call
for him when you will he is ever at home ; the diligentest
preacher in all the realm ; he is ever at his plough : no
lording nor loitering can hinder him ; he is ever applying
his business, ye shall never find him idle, I warrant you.
And his office is to hinder religion, to maintain superstition,
to set up idolatry, to teach all kind of popery. He is ready
as he can be wished for to set forth his plough ; to devise
as many ways as can be to deface and obscure God's glory.
Where the devil is resident, and hath his plough going, there
away with books, and up with candles ; away with bibles, and
up with beads ; away with the light of the gospel, and up
with the light of candles, yea, at noon-days. Where the
devil is resident, that he may prevail, up with all superstition
and idolatry ; censing, painting of images, candles, palms,
ashes, holy water, and new service of men's inventing ; as
though man could invent a better way to honour God with
than God himself hath appointed. Down with Christ's cross,
up with purgatory pickpurse, up with him, the popish pur-
gatory, I mean. Away with clothing the naked, the poor
and impotent ; up with decking of images, and gay garnishing
of stocks and stones : up with man's traditions and his laws,
down with God's traditions and his most holy word. Down
with the old honour due to God, and up with the new god's
honour. Let all things be done in Latin : there must be
nothing but Latin, not so much as Memento, homo, quod cinis

Sermon of the Plough 65

es, et in cinerem reverteris : " Remember, man, that thou
art ashes, and into ashes thou shalt return : " which be the
words that the minister speaketh unto the ignorant people,,
when he giveth them ashes upon Ash-Wednesday ; but it
must be spoken in Latin : God's word may in no wise be
translated into English.

Oh that our prelates would be as diligent to sow the corr
of good doctrine, as Satan is to sow cockle and darnel ! And
this is the devilish ploughing, the which worketh to have
things in Latin, and letteth the fruitful edification. But here
some man will say to me, What, sir, are ye so privy of the
devil's counsel, that ye know all this to be true ? Truly I
know him too well, and have obeyed him a little too much in
condescending to some follies ; and I know him as other men
do, yea, that he is ever occupied, and ever busy in following
his plough. I know by St Peter, which saith of him, Sicut
leo rugiens circuit qiicBrens quem devoret : "He goeth about
like a roaring lion, seeking whom he may devour." I would
have this text well viewed and examined, every word of it :
" Circuit^'' he goeth about in every corner of his diocess ;
he goeth on visitation daily, he leaveth no place of his cure
unvisited : he walketh round about from place to place, and
ceaseth not. " Sicut leo,'" as a lion, that is, strongly, boldly,
and proudly ; stately and fiercely with haughty looks, with
his proud countenances, with his stately braggings. " Ru-
giens" roaring ; for he letteth not slip any occasion to speak
or to roar out when he seeth his time. Qucsrens, he goeth
about seeking, and not sleeping, as our bishops do ; but he
seeketh diligently, he searcheth diligently all corners, where
as he may have his prey. He roveth abroad in every place
of his diocess ; he standeth not still, he is never at rest, but
ever in hand with his plough, that it may go forward. But
there was never such a preacher in England as he is. Who
is able to tell his diligent preaching, which every day, and
every hour, laboureth to sow cockle and darnel, that he may
bring out of form, and out of estimation and room, the in-
stitution of the Lord's supper and Christ's cross ? For there
he lost his right; for Christ said, Nunc judicium est niundi,
princeps scculi hujus ejicietur foras. Et sicut exaltavit
Moses serpentein in deserto, ita exalt ari oportet Filium h)mi-
nis. Et cutn exaltatus fuero a terra, omnia traham ad
meipsum. " Now is the judgment of this world, and the
prince of this world shall be cast out. And as Moses did

66 Sermon of the Plough

lift up the serpent in the wilderness, so must the Son of man
be lift up. And when I shall be lift up from the earth, I
will draw all things unto myself." For the devil was dis-
appointed of his purpose : for he thought all to be his own ;
and when he had once brought Christ to the cross, he
thought all cocksure. But there lost he all reigning : for
Christ said. Omnia traham ad meipsum : " I will draw
all things to myself." He meaneth, drawing of man's soul
to salvation. And that he said he would do per semetipsum,
by his own self; not by any other body's sacrifice. He
meant by his own sacrifice on the cross, where he offered
himself for the redemption of mankind ; and not the sacrifice
of the mass to be offered by another. For who can offer
him but him.self ? He was both the offerer and the offering.
And this is the prick, this is the mark at the which the
devil shooteth, to evacuate the cross of Christ, and to mingle
the institution of the Lord's supper ; the which although
he cannot bring to pass, yet he goeth about by his sleights
and subtil means to frustrate the same ; and these fifteen
hundred years he hath been a doer, only purposing to
evacuate Christ's death, and to make it of small efficacy and
virtue. For whereas Christ, according as the serpent was
lifted up in the wilderness, so would he himself be exalted,
that thereby as many as trusted in him should have salvation ;
but the devil would none of that : they would have us
saved by a daily oblation propitiatory, by a sacrifice expiatory,
or remissory.

Now if I should preach in the country, among the un-
learned, I would tell what propitiatory, expiatory, and
remissory is;. but here is a learned auditory; yet for them
that be unlearned I will expound it. Propitiatory, expiatory,
remissory, or satisfactory, for they signify all one thing in
effect, and is nothing else but a thing whereby to obtain
remission of sins, and to have salvation. And this way the
devil used to evacuate the death of Christ, that we might
have affiance in other things, as in the sacrifice of the
priest ; whereas Christ would have us to trust in his only
sacrifice. So he was, Agnus occisus ab origiHe mu7idi ;
" The Lamb that hath been slain from the beginning of the
world;" and therefore he is called juge sacrificium, "a
continual sacrifice ; " and not for the continuance of the mass,
as the blanchers have blanched it, and wrested it ; and as I
myself did once betake it. But Paul saith, /<rr semetipsum

Sermon of the Plough 67

purgatio facta : " By himself," and by none other, Christ
" made purgation " and satisfaction for the whole world.

Would Christ this word, " by himself," had been better
weighed and looked upon, and m sanctificationem, to make
them holy ; for he is juge sacrificium, " a continual sacrifice,"
in effect, fruit and operation ; that Hke as they, which seeing
the serpent hang up in the desert, were put in remembrance
of Christ's death, in v^hom as many as believed were saved ;
so all men that trusted in the death of Christ shall be saved,
as well they that were before, as they that came after. For
he was a continual sacrifice, as I said, in effect, fruit, opera-
tion, and virtue ; as though he had from the beginning of
the world, and continually should to the world's end, hang
still on the cross ; and he is as fresh hanging on the cross
now, to them that believe and trust in him, as he was fifteen
hundred years ago, when he was crucified.

Then let us trust upon his only death, and look for none
other sacrifice propitiatory, than the same bloody sacrifice,
the lively sacrifice ; and not the dry sacrifice, but a bloody
sacrifice. For Christ himself said, consuinmatum est : " It is
perfectly finished : I have taken at my Father's hand the
dispensation of redeeming mankind, I have wrought man's
redemption, and have despatched the matter." Why then
mingle ye him ? Why do ye divide him ? Why make you
of him more sacrifices than one ? Paul saith, Pascha
nostrum immolatus est Christus : " Christ our passover is
offered ; " so that the thing is done, and Christ hath done
it, and he hath done it seme/, once for all ; and it was a
bloody sacrifice, not a dry sacrifice. Why then, it is not the
mass that availeth or profiteth for the quick and the dead.

Wo worth thee, O devil, wo worth thee, that hast prevailed
sp far and so long ; that hast made England to worship
false gods, forsaking Christ their Lord. Wo worth thee,
devil, wo worth thee, devil, and all thy angels. If Christ
by his death draweth all things to himself, and draweth
all men to salvation, and to heavenly bliss, that trust
in him ; then the priests at the mass, at the popish mass,
I say, what can they draw, when Christ draweth all, but
lands and goods from the right heirs ? The priests draw
goods and riches, benefices and promotions to themselves ;
and such as believed in their sacrifices they draw to the
devil. But Christ is he that draweth souls unto him by
his bloody sacrifice. What have we to do then but epulari

68 Sermon of the Plough

in Domino, to eat in the Lord at his supper ? What other
service have we to do to him, and what other sacrifice
have we to offer, but the mortification of our flesh ? What
other oblation have we to make, but of obedience, of good
living, of good works, and of helping our neighbours ?
But as for our redemption, it is done already, it cannot
be better : Christ hath done that thing so well, that it
cannot be amended. It cannot be /levised how to make
that any better than he hath done it. But the devil, by
the help of that Italian bishop yonder, his chaplain, hath
laboured by all means that he might to frustrate the death
of Christ and the merits of his passion. And they have
devised for that purpose to make us believe in other vain
things by his pardons : as to have remission of sins for pray-
ing on hallowed beads ; for drinking of the bakehouse bowl ;
as a canon of Waltham Abbey once told me, that whensoever
they put their loaves of bread into the oven, as many as
drank of the pardon-bowl should have pardon for drinking
of it. A mad thing, to give pardon to a bowl ! Then to
pope Alexander's holy water, to hallowed bells, palms,
candles, ashes, and what not ? And of these things, every
one hath taken away some part of Christ's sanctification ;
every one hath robbed some part of Christ's passion and
cross, and hath mingled Christ's death, and hath been made
to be propitiatory and satisfactory, and to put away sin.
Yea, and Alexander's holy water yet at this day remaineth
in England, and is used for a remedy against spirits and
to chase away devils ; yea, and I would this had been the
worst. I would this were the worst. But wo worth thee,
O devil, that hast prevailed to evacuate Christ's cross, and
to mingle the Lord's supper. These be the Italian bishop's
devices, and the devil hath pricked at this mark to frustrate
the cross of Christ : he shot at this mark long before Christ
came, he shot at it four thousand years before Christ hanged
on the cross, or suffered his passion.

For the brasen serpent was set up in the wilderness, to
put men in remembrance of Christ's coming ; that like as
they which beheld the brasen serpent were healed of their
bodily diseases, so they that looked spiritually upon Christ
that was to come, in him should be saved spiritually from
the devil. The serpent was set up in memory of Christ to
come ; but the devil found means to steal away the memory
of Christ's coming, and brought the people to worship the

Sermon of the Plough 69

serpent itself, and to cense him, to honour him, and to offer
to him, to worship him, and to make an idol of him. And
this was done by the market-men that I told you of. And
the clerk of the market did it for the lucre and advantage
of his master, that thereby his honour might increase ; for
by Christ's death he could have but small worldly advantage.
And so even now so hath he certain blanchers belonging to
the market, to let and stop the light of the gospel, and to
hinder the king's proceedings in setting forth the word and
glory of God. And when the king's majesty, with the
advice of his honourable council, goeth about to promote
God's word, and to set an order in matters of religion, there
shall not lack blanchers that will say, "As for images, whereas
they have used to be censed, and to have candles offered
unto them, none be so foolish to do it to the stock or stone,
or to the image itself ; but it is done to God and his honour
before the image." And though they should abuse it, these
blanchers will be ready to whisper the king in the ear, and
to tell him, that this abuse is but a small matter ; and that
the same, with all other like abuses in the church, may be
reformed easily. " It is but a little abuse," say they, " and
it may be easily amended. But it should not be taken in
hand at the first, for fear of trouble or further inconveniences.
The people will not bear sudden alterations ; an insurrection
may be made after sudden mutation, which may be to the
great harm and loss of the realm. Therefore all things shall
be well, but not out of hand, for fear of further business."
These be the blanchers, that hitherto have stopped the word
of Gk)d, and hindered the true setting forth of the same.
There be so many put-offs, so many put-byes, so many
respects and considerations of worldly wisdom : and I doubt
not but there were blanchers in the old time to whisper in
the ear of good king Hezekiah, for the maintenance of idolatry
done to the brasen serpent, as well as there hath been
now of late, and be now, that can blanch the abuse of images,
and other like things. But good king Hezekiah would not
be so blinded ; he was like to Apollos, " fervent in spirit."
He would give no ear to the blanchers ; he was not moved
with the worldly respects, with these prudent considerations,
with these policies : he feared not insurrections of the people :
he feared not lest his people would not bear the glory of
God ; but he, without any of these respects, or policies, or
considerations, like a good king, for God's sake and for

70 Sermon of the Plough

conscience sake, by and by plucked down the brasen serpent,
and destroyed it utterly, and beat it to powder. He out
of hand did cast out all images, he destroyed all idolatry,
and clearly did extirpate all superstition. He would not
hear these blanchers and worldly-wise men, but without
delay followeth God's cause, and destroyeth all idolatry
out of hand. Thus did good king Hezekiah ; for he was
like Apollos, fervent in spirit, and diligent to promote God's
glory.

And good hope there is, that it shall be likewise here in
England ; for the king's majesty is so brought up in know-
ledge, virtue, and godliness, that it is not to be mistrusted
but that we shall have all things well, and that the glory
of God shall be spread abroad throughout all parts of the
realm, if the prelates will diligently apply their plough, and
be preachers rather than lords. But our blanchers, which
will be lords, and no labourers, when they are commanded
to go and be resident upon their cures, and preach in their
benefices, they would say, "What? I have set a deputy
there ; I have a deputy that looketh well to my flock, and
the which shall discharge my duty." "A deputy," quoth
he ! I looked for that word all this while. And what a
deputy must he be, trow ye ? Even one like himself : he
must be a can&nist ; that is to say, one that is brought up
in the study of the pope's laws and decrees ; one that will
set forth papistry as well as himself will do; and one that
will maintain all superstition and idolatry; and one that will
nothing at all, or else very weakly, resist the devil's plough :
yea, happy it is if he take no part with the devil ; and where
he should be an enemy to him, it is well if he take not the
devil's part against Christ.

But in the mean time the prelates take their pleasures.
They are lords, and no labourers : but the devil is diligent
at his plough. He is no unpreaching prelate : he is no
lordly loiterer from his cure, but a busy ploughman ; so
that among all the prelates, and among all the pack of them
that have cure, the devil shall go for my money, for he still
applieth his business. Therefore, ye unpreaching prelates,
learn of the devil : to be diligent in doing of your office,
learn of the devil : and if you will not learn of God, nor
good men, for shame learn of the devil ; ad erubescentiam
vestram dico, " I speak it for your shame : " if you will not
learn of God, nor good men, to be diligent in your office,

Sermon of the Plough 71

learn of the devil. Howbeit there is now very good hope
that the king's majesty, being by the help of good governance
of his most honourable counsellors trained and brought up
in learning, and knowledge of God's word, will shortly provide
a remedy, and set an order herein ; which thing that it
may so be, let us pray for him. Pray for him, good
people ] pray for him. Ye have great cause and need to pray
for him.

SERMONS PREACHED BEFORE KING
EDWARD THE SIXTH

The First Sermon preached before King Edward,
March 8, 1549.

Quaeciinque scripta sunt, ad nostram doctrinam scripta sunt. —
Romans xv. 4.

Whatsoever things are written aforetime, are written for our learning ;
that we through patience and comfort of scripture might have hope.

In taking this part of scripture, most noble audience, I play
as a truant, which, when he is at school, will choose a lesson
wherein he is perfect, because he is loth to take pain in
studying a new lesson, or else feareth stripes for his slothful-
ness. In like manner, I might seem, now in my old age,
to some men to take this part of scripture, because I would
wade easily away therewith, and drive my matter at my
pleasure,, and not to be bound unto a certain theme. But
ye shall consider, that the foresaid words of Paul are not
to be understanded of all scriptures, but only of those which
are of God written in God's book ; and all things which are
therein " are written for our learning." The excellency of
this word is so great, and of so high dignity, that there is
no earthly thing to be compared unto it. The author thereof
is great, that is, God himself, eternal, almighty, everlasting.
The scripture, because of him, is also great, eternal, most
mighty and holy. There is no king, emperor, magistrate,
and ruler, of what state soever they be, but are bound to
obey this God, and to give credence unto his holy word, in
directing their steps ordinately according unto the same word.
Yea, truly, they are not only bound to obey God's book, but
also the minister of the same, " for the word's sake," so far
as he speaketh " sitting in Moses' chair ; " that is, if his
doctrine be taken out of Moses' law. For in this world God
hath two swords, the one is a temporal sword, the other a

72

First Sermon 73

spiritual. The temporal sword resteth in the hands of kings,
magistrates, and rulers, under him ; whereunto all subjects, as
well the clergy as the laity, be subject, and punishable for
any offence pontrary to the same book. The spiritual sword
is in the bands of the ministers and preachers ; whereunto
all kin^s, magistrates, and rulers, ought to be obedient ; that
is, to hear and follow, so long as the ministers sit in Christ's
chair ; that is, speaking out of Christ's book. The king cor-
recteth transgressors with the temporal sword ; yea, and the
preacher also, if he be an offender. But the preacher cannot
correct the king, if he be a transgressor of God's word, with
the temporal sword ; but he must correct and reprove him
with the spiritual sword ; fearing no man ; setting God only
before his eyes, under whom he is a minister, to supplant
and root up all vice and mischief by God's word : whereunto
all men ought to be obedient ; as is mentioned in many
places of scripture, and amongst many this is one, Qucecun-
que jusserint vos servare, servate et facite : " Whatsoever
they bid you observe, that observe and do." Therefore let
the preacher teach, improve, amend, and instruct in right-
eousness, with the spiritual sword ; fearing no man, though
death should ensue. Thus Moses, fearing no man, with this
sword did reprove king Pharao at God's commandment.

Micheas the prophet also did not spare to blame king
Ahab for his wickedness, according to God's will, and to
prophesy of his destruction, contrary unto many false prophets.
These foresaid kings, being admonished by the ministers of
God's word, because they would not follow their godly doc-
trine, and correct their lives, came unto utter destruction.
Pharao giving no credit unto Moses, the prophet of God,
but appliant unto the lusts of his own heart, what time he
heard of the passage of God's people, having no fear or
remembrance of God's work, he with his army did prosecute
after, intending to destroy them ; but he and his people were
drowned in the Red Sea. King Achab also, because he
would not hearken unto Micheas, was killed with an arrow.
Likewise also the house of Jeroboam, with other many, came
unto destruction, because he would not hear the ministers
of God's word, and correct his life according unto his will
and pleasure. Let the preacher therefore never fear to
declare the message of God unto all men. And if the king
will not hear them, then the preachers may admonish and
charge them with their duties, and so leave them unto God,

74 First Sermon preached before

and pray for them. But if the preachers digress out of
Christ's chair, and shall speak their own phantasies, then
instead of, Qucecunque jusserint vos facere, facite et servate,
*' Whatsoever they bid you observe, that observe and do,"
change it into these words following, Cavete vero vobis a
pseudo-prophetis, qui vetiiunt ad vos, &c., " Beware of false
prophets, which come unto you in sheep's clothing, but in-
wardly they are ravening wolves : ye shall know them by
their fruits." Yea, change Qucecunque jusserint, if their
doctrine be evil, into Cavete a fermento Fharisceorum, &c.,
that is, "Take heed, and beware of the leaven of the
Pharisees and of the Sadducees."

In teaching evil doctrine all preachers are to be eschewed,
and in no wise to be hearkened unto : in speaking truth
they are to be heard. All things written in God's book are
most certain, true, and profitable for all men : for in it is
contained meet matter for kings, princes, rulers, bishops, and
for all states. Wherefore it behoveth every preacher some-
what to appoint and accommodate himself and his matter,
agreeable unto the comfort and amendment of the audience
unto the which he declareth the message of God. If he
preach before a king, let his matter be concerning the office
of a king ; if before a bishop, then let him treat of bishoply
duties and orders ; and so forth in other matters, as time and
audience shall require.

I have thought it good to entreat upon these words fol-
lowing, which are written in the seventeenth chapter of
Deuteronomy, Cwn veneris in terram quam Domitius Deus
dat tibi possederisque earn, &c., that is, " When thou art
come unto the land which the Lord thy God giveth thee, and
enjoyest it, and dwellest therein ; if thou shalt say, I will set
a king over me, like unto all the nations that are about me ;
then thou shalt make him king over thee whom the Lord
thy God shall choose. One of thy brethren must thou make
king over thee, and mayest not set a stranger over thee,
which is not of thy brethren. But in any wise let him not
hold too many horses, that he bring not the people again to
Egypt through the multitude of horses : forasmuch as the
Lord hath said unto you, Ye shall henceforth go no more
again that way. Also he shall not have too many wives, lest
his heart turn away : neither shall he gather him silver and
gold too much."

As in divers other places of scripture is meet matter for

King Edward the Sixth 75

all estates, so in this foresaid place is described chiefly the
doctrine fit for a king. ' But who is worthy to utter this
doctrine before our most noble king? Not I, God knoweth,
which am through age both weak in body and oblivious :
unapt I am, not only because of painful study, but also for
the short warning. Well, unto God I will make my moan,
who never failed me. Auxiliator in necessitatibus, " God is
my helper in all my necessities ;" to him alone will I make
my petition. To pray unto saints departed I am not taught :
to desire like grace of God as they had, right godly it is ;
01 to believe God to be no less merciful unto us, being
faithful, than he was unto them, greatly comfortable it is.
Therefore only unto God let us lift up our hearts, and say
the Lord's prayer.

" Cum veneris, iSrV. — When thou art come unto the land which the
Lord, &c. Thou shalt appoint him king, &c."

1. "One of the brethren must' thou make king over
thee ; and must not set a stranger over thee, which is not
of thy brethren.

2. " But in any wise let not such one prepare unto
himself many horses, that he bring not, &c.

3. " Furthermore, let him not prepare unto himself
many wives, lest his heart recede from God.

4. " Nor he shall not multiply unto himself too much
gold and silver."

As the text doth rise, I will touch and go a little in
every place, until I come unto — "too much." I will touch all
the foresaid things, but not— "too much." The text is, "When
thou shalt come into the land," &c. To have a king the
Israelites did with much importunity call unto God, and God
long before promised them a king ; and they were fully cer-
tified thereof, that God had promised that thing. For unto
Abraham he said, Ego crescere te faciam vehementer, ponam-
que te in gentes, sed et reges ex te prodibunt : that is, "I will
multiply thee exceedingly, and will make nations of thee ;
yea, and kings shall spring out of thee." These words were
spoken long before the children of Israel had any king.
Notwithstanding, yet God prescribed unto them an order,
how they should choose their king, and what manner of man
he should be, where he saith, " When thou shalt come into
the land," &c. As who should say, " O ye children of Israel,
I know your nature right well, which is evil, and inclined

76 First Sermon preached before

unto all evils. I know that thou wilt choose a king to reign
over thee, and to appear glorious in the face of the world,
after the manner of gentiles. But because they art stiff-
necked, wild, and art given to walk without a bridle and
line, therefore now I will prevent thy evil and beastly man-
ners ; I will hedge strongly thy way ; I will make a durable
law, which shall compel thee to walk ordinately, and in a
plain way : that is, thou shalt not choose thee a king after
thy will and phantasy, but after me thy Lord and God."

Thus God conditioned with the Jews, that their king
should be such a one as he himself would choose them. This
was not much unlike a bargain that I heard of late should
be betwixt two friends for a horse : the owner promised the
other should have the horse if he would; the other asked
the price ; he said twenty nobles. The other would give
him but four pound. The owner said he should not have
him then. The other claimed the horse, because he said
he should have him if he would. Thus this bargain became
a Westminster matter : the lawyers got twice the value of
the horse ; and when all came to' all, two fools made an end
of the matter. Howbeit the Israelites could not go to law
with God for choosing their king ; for would they, nil they,
their king should be of his choosing, lest they should walk
inordinately in a deceivable way, unto their utter loss and
destruction : for, as they say commonly. Qui vadit plane,
vadit sane; that is, "He that walketh plamly, walketh
safely." As the Jews were stiff-necked, and were ever
ready to walk inordinately, no less are we Englishmen given
to untowardness, and inordinate walking after our own phan-
tasies and brains. We will walk without the limits of God's
word ; we will choose a king at our own pleasure. But let
us learn to frame our lives after the noble king David, which
when he had many occasions given of king Saul to work
evil for evil, yea, and having many times opportunity to
perform mischief, and to slay king Saul ; nevertheless yet
fearing, would not follow his fleshly affections, and walk
inordinately without the will of God's word, which he con-
fessed always to be his direction, saying, Lucerna pedibus
meis verbuiyi tuum et lumen seuiitis meis ; " Thy word, O
Lord, is a lantern unto my feet, and a light unto my steps."
Thus having in mind to walk ordinately, he did always avoid
to do evil. For when king Saul was in a cave without any
man, David and his men sitting by the sides of the cave,

<

King Edward the Sixth 77

yea, and David's men moving him to kill Saul, David made
answer and said unto them, Servet me Dominus, ne rem
istam contra dominu7n meum Messiain, (S*^,, that is, " The
Lord keep me from doing this thing unto my master, that
is the Lord's anointed." At another time also, moved by
Abishai to kill Saul sleeping, David said, Ne interficias eum ;
quis enim iinpune inanum suam inferret undo Domino, <S»^.,
that is, "Destroy him not; for who can lay his hands on
the Lord's anointed, and be guiltless ? " &c. I would God
we would follow king David, and then we should walk or-
dinately, and yet do but that we are bound of duty to do :
for God saith, Quod ego prcecipio, hoc tantum facito, " That
thing which I command, that only do." There is a great
error risen now-a-days among many of us, which are vain
and new-fangled men, climbing beyond the Hmits of our
capacity and wit, in wrenching this text of scripture here-
after following after their own phantasy and brain : their
error^ is upon this text, Audi vocem populi in omnibus quce
dicunt tibi ; non enim te reprobant, sed me reprobarunt ne
regnem super eos : that is, "Hear the voice of the people
in all that they say unto thee ; for they have not cast thee
away, but me." They wrench these words awry after their
own phantasies, and make much doubt as touching a king
and his godly name. They that so do walk inordinately,
they walk not directly and plainly, but delight in balks and
stubble way.

It maketh no matter by what name the rulers be named,
if so be they shall walk ordinately with God, and direct their
steps with God. For both patriarchs, judges, and kings, had
and have their authority of God, and therefore gcdly. But
this ought to be considered which God saith, ISIon prczficere
tibi potes hominem alienum ; that is, "Thou must not set a
stranger over thee." It hath pleased God to grant us a
natural liege king and lord of our own nation ; an English-
man ; one of our own rehgion. God hath given him unto us,
and [he] is a most precious treasure ; and yet many of us do
desire a stranger to be king over us. Let us no more now
desire to be bye-walkers, but let us endeavour to walk or-
dinately and plainly after the word of God. Let us follow
David : let us not seek the death of our most noble and right-
ful king, our own brother both by nativity and godly religion.
Let us pray for his good state, that he live long among
us.

78 First Sermon preached before

Oh, what a plague were it, that a strange king, of a
strange land, and of a strange religion, should reign over us !
Where now we be governed in the true religion, he should
extirp and pluck away altogether ; and then plant again all
abomination and popery. God keep such a king from us !
Well, the king's Grace hath sisters, my lady Mary and my
lady Elizabeth, which by succession and course are inheritors
to the crown, who if they should marry with strangers, what
should ensue? God knoweth. But God grant, if they so do,
whereby strange religion cometh in, that they never come
unto coursing nor succeeding. Therefore, to avoid this
plague, let us amend our lives, and put away all pride, which
doth drown men in this realm at these days ; all covetousness,
wherein the magistrates and rich men of this realm are over-
whelmed ; all lechery, and other excessive vices, provoking
God's wrath (were he not merciful) even to take from us our
natural king and liege lord ; yea, and to plague us with a
strange king, for our unrepentant heart. Wherefore if, as
ye say, ye love the king, amend your lives, and then ye
shall be a mean that God shall lend him us long to reign
over us. For undoubtedly sins provoke much God's wrath.
Scripture saith, Dabo tibi regem in furore meo, that is,
" I will give thee a king in my wrath." Now, we have a
lawful king, a godly king : nevertheless, yet many evils do
reign. Long time the ministers appointed have studied to
amend and redress all evils ; long time before this great
labour hath been about this matter ; great cracks hath been
made, that all should be well : but when all came to all, for
all their boasts, little or nothing was done ; in whom these
words of Horace may well be verified, saying, Parturiunt
monies, nascitur ridiculus mus, " The mountains swell up,
the poor mouse is brought out." Long before this time
many hath taken in hand to bring many things unto pass,
but finally their works came unto small effect and profit.

Now I hear say all things are ended after a godly man-
ner, or else shortly shall be. Make haste, make haste ; and
let us learn to convert, to repent, and amend our lives. If
we do not, I fear, I fear lest for our sins and unthankfulness
an hypocrite shall reign over us. Long we have been ser-
vants and in bondage, serving the pope in Egypt. God hath
given us a deliverer, a natural king : let us seek no stranger
of another nation, no hypocrite which shall bring in again
all papistry, hypocrisy, and idolatry ; no diabolical minister,

King Edward the Sixth 79

which shall maintain all devilish works and evil exercises.
But let us pray that God maintain and continue our most
excellent king here present, true inheritor of this our realm,
both by nativity, and also by the special gift and ordinance
of God. He doth us rectify in the liberty of the gospel ;
in that therefore let us stand : State ergo in libertate qua
Christus nos liberavit ; "Stand ye in the liberty wherewith
Christ hath made us free." In Christ's liberty we shall
stand, if we so live that we profit ; if we cast away all evil,
fraud, and deceit, with such other vices, contrary to God's
word. And in so doing, we shall not only prolong and
maintain our most noble king's days in prosperity, but also
we shall prosper our own lives, to live not only prosperously,
but also godly.

" In any wise, let not such a one prepare unto himself
many horses," etc. In speaking these words, ye shall under-
stand that I do not intend to speak against the strength,
policy, and provision of a king ; but against excess, and vain
trust that kings have in themselves more than in the living
God, the author of all goodness, and giver of all victory.
Many horses are requisite for a king ; but he may not exceed
in them, nor triumph in them, more than is needful for the
necessary affairs and defence of the realm. What meaneth
it that God hath to do with the king's stable, but only he
would be master of his horses ? The scripture saith, In altis
habitat, " He dwelleth on high." It followeth, Humilia
respicit, "He looketh on low things;" yea, upon the king's
stables, and upon all the offices in his house. God is the
great Grandmaster ^ of the king's house, and will take account
of every one that beareth rule therein, for the executing of
their offices ; whether they have justly and truly served the
king in their offices, or no. Yea, God looketh upon the
king himself, if he work well or not. Every king is subject
unto God, and all other men are subjects unto the king. In
a king God requireth faith, not excess of horses. Horses
for a king be good and necessary, if they be well used ; but
horses are not to be preferred above poor men. I was once
offended with the king's horses, and therefore took occasion
to speak in the presence of the king's majesty that dead is,
when abbeys stood. Abbeys were ordained for the comfort
of the poor : wherefore I said, it was not decent that the
king's horses should be kept in them, as many were at that
' The office now called Lord Chamberlain.

8o First Sermon preached before

time ; the living of poor men thereby minished and taken
away. But afterward a certain nobleman said to me, What
hast thou to do with the king's horses ? I answered and
said, I spake my conscience, as God's word directed me.
He said, Horses be the maintenances and part of a king's
honour, and also of his realm ; wherefore in speaking against
them, ye are against the king's honour. I answered, God
teacheth what honour is decent for the king, and for all
other men according unto their vocations. God appointeth
every king a suiificient living for his state and degree, both
by lands and other customs ; and it is lawful for every king
to enjoy the same goods and possessions. But to extort and
take away the right of the poor, is against the honour of the
king. If you do move the king to do after that manner,
then you speak against the honour of the king ; for I
full certify 'you, extortioners, violent oppressors, ingrossers of
tenements and lands, through whose covetousness villages
decay and fall down, the king's liege people for lack of sus-
tenance are famished and decayed, — they be those which
speak against the honour of the king. God requireth in the
king and all magistrates a good heart, to walk directly in
his ways, and in all subjects an obedience due unto a king.
Therefore I pray God both the king, and also we his people,
may endeavour diligently to walk in his ways, to his great
honour and our profit.

" Let him not prepare unto himself too many wives," &c.
Although we read here that the kings amongst the Jews had
liberty to take more wives than one, we may not therefore
attempt to walk inordinately, and to think that we may take
also many wives. For Christ hath forbidden this unto us
Christians. And let us not impute sin unto the Jews, because
they had many wives ; for they had a dispensation so to do.
Christ limiteth unto us one wife only ; and it is a great thing
for a man to rule one wife rightly and ordinately. For a
woman is frail, and proclive unto all evils : a woman is a very
weak vessel, and may soon deceive a man and bring him unto
evil. Many examples we have in holy scripture. Adam had
but one wife, called Eve, and how soon had she brought him
to consent unto evil, and to come to destruction ! How did
wicked Jezebel pervert king Achab's heart from God and all
godliness, and finally unto destruction ! It is a very hard
thing for a man to rule well one woman. Therefore let our
king, what time his grace shall be so minded to take a wife,

King Edward the Sixth 8i

choose him one which is of God ; that is, which is of the
household of faith. Yea, let all estates be no less circumspect
in choosing her, taking great deliberation, and then they
shall not need divorcements, and such mischiefs, to the evil
example and slander of our realm. And that she be such
one as the king can find in his heart to love, and lead his life
in pure and chaste espousage ; and then he shall be the more
prone and ready to advance God's glory, and to punish and
to extirp the great lechery used in this realm.

Therefore we ought to make a continual prayer unto
God for to grant our king's grace such a mate as may knit
his heart and hers, according to God's ordinance and law ;
and not to consider and cleave only to a politic matter
or conjunction, for the enlarging of dominions, for surety and
defence of countries, setting apart the institution and ordi-
nance of God. We have now a pretty little shilling indeed,
a very pretty one : I have but one, I think, in my purse ; and
the last day I had put it away almost for an old groat : and
so I trust some will take them. The fineness of the silver I
cannot see : but therein is printed a fine sentence, that is, Timor
Domini fons vit^ vel sapienti^e ; " The fear of the Lord
is the fountain of life or wisdom." I would God this sentence
were always printed in the heart of the king in choosing his
wife, and in all his officers. For like as the fear of God is
fons sapientce or vitcB, so the forgetting of God is fons stul-
titicB, the fountain of foolishness, or of death, although it be
never< so politic ; for upon such politic matters death doth
ensue and follow ; all their divorcements and other like
conditions, to the great displeasure of Almighty God : which
evils, I fear me, are much used in these days, in the
marriage of noblemen's children ; for joining lands to lands,
possessions to possessions, neither the virtuous education nor
living being regarded ; but in the infancy such marriages be
made, to the displeasure of God, and breach of espousals.

Let the king therefore choose unto him a godly wife,
whereby he shall the better live chaste ; and in so living, all
godliness shall increase, and righteousness be maintained.
Notwithstanding, I know hereafter some will come and move
your grace towards wantonness, and to the inclination of the
flesh and vain affections. But I would your grace should
bear in memory an history of a good king called Lewis,
that travelled towards the Holy Land (which was a great
matter in those days), and by the way sickened. And upon

82 First Sermon preached before

this matter the physicians did consult with the bishops, who
did conclude that it would be lawful for the king to commit
sin, if thereby his sickness could be removed. This good
king hearing their conclusion would not assent thereunto, but
said he had rather be sick even unto death than he would
break his espousals. Wo worth such counsellors ! Bishops !
Nay, rather buzzards.

Nevertheless, if the king should have consented to their
conclusion, and accomplished the same, if he had not chanced
well, they would have excused the matter : as I have heard
of two that have consulted together, and according to the
advice of his friend, the one of them wrought where the
succession was not good ; the other imputed a piece of
reproach to him for his such counsel given. He excused the
matter, saying, that he gave him none other counsel, but if
it had been his cause he would have done likewise. So I
think the bishops would have excused the matter, if the king
should have reproved them for their counsel. I do not read
that the king did rebuke them for their counsel ; but if he
had, I know what would have been their answer : they
would have said. We give you no worse counsel than we
would have followed ourselves, had we been in like case.

Well, sir, this king did well, and had the fear of God
before his eyes. He would not walk in by-walks, where are
many balks. Amongst many balkings is much stumbling ;
and by stumbling it chanceth many times to fall down to the
ground. And therefore let us not take any by-walks, but
let God's word direct us : let us not walk after, nor lean to
our own judgments, and proceedings of our forefathers, nor
seek not what they did, but what they should have done : of
which thing the scripture admonisheth us, saying, Ne incline-
miis prceceptis et iraditioiiibus patriini, neque faciamus quod
videtur rectum in oculis nostris ; "Let us not incline our-
selves unto the precepts and traditions of our fathers ; nor
let us do that seemeth right in our eyes." But surely we
will not exchange our fathers' doings and traditions with
scripture ; but chiefiy lean unto them and to their prescrip-
tion, and do that seemeth good in our own eyes. But surely
that is going down the ladder : scala cceli, as it was made
by the pope, came to be a mass ; but that is a false ladder to
bring men to heaven. The true ladder to bring a man to
heaven is the knowledge and following of the scripture.

Let the king therefore choose a wife which feareth God ;

King Edward the Sixth 83

let him not seek a proud wanton, and one full of rich trea-
sures and worldly pomp.

" He shall not multiply unto himself too much gold and
silver." Is there too much, think you, for a king ? God
doth allow much unto a king, and it is expedient that he
should have much ; for he hath great expenses, and many
occasions to spend much for the defence and surety of his
realm and subjects. And necessary it is that a king have
a treasure always in a readiness for that, and such other
affairs as be daily in his hands : the which treasure, if it
be not sufficient, he may lawfully and with a safe conscience
take taxes of his subjects. For it were not meet the treasure
should be in the subjects' purses, when the money should be
occupied, nor it were not best for themselves ; for the lack
thereof might cause both it, and all the rest that they have,
should not long be theirs. And so, for a necessary and
expedient occasion, it is warranted by God's word to take
of the subjects. But if there be sufficient treasures, and the
burdening of subjects be for a vain thing, so that he will
require thus much or so much of his subjects, (which per-
chance are in great necessity and penury ;) then this covetous
intent, and the request thereof, is " too much," which God for-
biddeth the king here in this place of scripture to have. But
who shall see this " too much," or tell the king of this " too
much " ? Think you, any of the king's privy chamber ? No,
for fear of loss of favour. Shall any of his sworn chaplains ?
No : they be of the closet, and keep close such matters. But
the king himself must see this " too much " ; and that shall he
do by no means with the corporal eyes. Wherefore he must
have a pair of spectacles, which shall have two clear sights
in them : that is, that one is faith ; not a seasonable faith,
which shall last but a while, but a faith which is continuing
in God : the second clear sight is charity, which is fervent
towards his christian brother. By them two must the king
see ever when he hath too much. But few there be that
use these spectacles : the more is their damnation. Not with-
out cause Chrysostom with admiration saith, Miror si aliquis
redorum potest salvari ; " I marvel if any ruler can be saved."
Which words he speaketh not of an impossibility, but of a
great difficulty ; for that their charge is marvellous great,
and that none about them dare shew them the truth of the
thing, how it goeth.

Well, then, if God will not allow a king too much,

84 First Sermon preached before

whether will he allow a subject too much ? No, that he
will not. Whether have any man here in England too
much ? T doubt most rich men have too much ; for without
too much we can get nothing. As for example, the phy-
sician : if the poor man be diseased, he can have no help
without too much. And of the lawyer, the poor man can
get no counsel, expedition, nor help in his matter, except he
give him too much. At merchants' hands no kind of ware
can be had, except we give for it too much. You landlords,
you rent-raisers, I may say you step-lords, you unnatural
lords, you have for your possessions yearly too much. For
that here before went for twenty or forty pound by year,
(which is an honest portion to be had gratis in one lordship
of another man's sweat and labour,) now is let for fifty or
an hundred pound by year. Of this " too much "cometh this
monstrous and portentous dearth made by man, notwith-
standing God doth send us plentifully the fruits of the earth,
mercifully, contrary unto our deserts : notwithstanding, too
much, which these rich men have, causeth such dearth, that
poor men, which live of their labour, cannot with the sweat
of their face have a living, all kind of victuals is so dear ;
pigs, geese, capons, chickens, eggs, &c. These things with
other are so unreasonably enhanced ; and I think verily that
if it thus continue, we shall at length be constrained to pay
for a pig a pound.

I will tell you, my lords and masters, this is not for the
king's honour. Yet some will say, Knowest thou what
belongeth unto the king's honour better than we? I answer,
that the true honour of a king is most perfectly mentioned
and painted forth in the scriptures, of which if ye be ignorant,
for lack of time that ye cannot read it ; albeit that your
counsel be never so politic, yet is it not for the king's honour.
What his honour meaneth, ye cannot tell. It is the king's
honour that his subjects be led in the true religion ; that
all his prelates and clergy be set about their work in
preaching and studying, and not to be interrupted from their
charge. Also it is the king's honour that the commonwealth
be advanced ; that the dearth of these foresaid things be
provided for, and the commodities of this realm so employed,
as it may be to the setting of his subjects on work, and
keeping them from idleness. And herein resteth the king's
honour and his office. So doing, his account before God
shall be allowed and rewarded. Furthermore, if the king's

King Edward the Sixth 85

honour, as some men say, standeth in the great multitude
of people ; then these graziers, inclosers, and rent-rearers,
are hinderers of the king's honour. For where as have
been a great many householders and inhabitants, there is
now but a shepherd and his dog : so they hinder the king's
honour most of all. My lords and masters, I say also,
that all such proceedings which are against the king's
honour, (as I have a part declared before, and as far as
I can perceive,) do intend plainly to make the yeomanry
slavery, and the clergy shavery. For such works are all
singular, private wealth and commodity. We of the clergy
had too much ; but that is taken away, and now we have too
little. But for mine own part I have no cause to complain,
for I thank God and the king, I have sufficient; and God
is my judge, I came not to crave of any man any thing :
but I know them that have too little. There lieth a great
matter by these appropriations : great reformation is to be
had in them. I know where is a great market-town, with
divers hamlets and inhabitants, where do rise yearly of their
labours to the value of fifty pound, and the vicar that serveth,
being so great a cure, hath but twelve or fourteen marks
by year ; so that of this pension he is not able to buy him
books, nor give his neighbour drink ; all the great gain goeth
another way.

My father was a yeoman, and had no lands of his own,
only he had a farm of three or four pound by year at the
uttermost, and hereupon he tilled so much as kept half a
dozen men. He had walk for a hundred sheep; and my
mother milked thirty kine. He was able, and did find the
king a harness, with himself and his horse, while he came to
the place that he should receive the king's wages. I can
remember that I buckled his harness when he went unto
Blackheath field.^ He kept me to school, or else I had not
been able to have preached before the king's majesty now.
He married my sisters with five pound, or twenty nobles
apiece ; so that he brought them up in godliness and fear of
God. He kept hospitality for his poor neighbours, and some
alms he gave to the poor. And all this he did of the said
farm, where he that now hath it payeth sixteen pound by
year, or more, and is not able to do any thing for his prince,
for himself, nor for his children, or give a cup of drink to
the poor.

' Where the Cornish rebels were defeated in 1497.

86 First Sermon preached before

Thus all the enhancing and rearing goeth to your private
commodity and wealth. So that where ye had a single too
much, you have that ; and since the same, ye have enhanced
the rent, and so have increased another too much : so now
ye have double too much, which is too too much. But let
the preacher preach till his tongue be worn to the stumps,
nothing is amended. We have good statutes made for the
commonwealth, as touching commoners and inclosers ; many
meetings and sessions ; but in the end of the matter there
Cometh nothing forth. Well, well, this is one thing I will
say unto you : from whence it cometh I know, even from the
devil. I know his intent in it. For if ye bring it to pass
that the yeomanry be not able to put their sons to school,
(as indeed universities do wonderously decay already,) and
that they be not able to marry their daughters to the avoiding
of whoredom ; I say, ye pluck salvation from the people, and
utterly destroy the realm. For by yeoman's sons the faith
of Christ is and hath been maintained chiefly. Is this realm
taught by rich men's sons ? No, no ; read the chronicles : ye
shall find sometime noblemen's sons which have been un-
preaching bishops and prelates, but ye shall find none of
them learned men. But verily they that should look to the
redress of these things be the greatest against them. In this
realm are a great many folks, and amongst many I know but
one of tender zeal, who at the motion of his poor tenants
hath let down his lands to the old rents for their relief. For
God's love let not him be a phenix, let him not be alone, let
him not be an hermit closed in a wall ; some good man follow
him, and do as he giveth example.

Surveyors there be, that greedily gorge up their covetous
goods ; hand-makers, I mean : honest men I touch not ; but
all such as survey, they make up their mouths, but the com-
mons be utterly undone by them ; whose bitter cry ascending
up to the ears of the God of Sabaoth, the greedy pit of hell-
burning fire, without great repentance, doth tarry and look
for them. A redress God grant! For surely, surely, but
that two things do comfort me, I would despair of redress in
these matters. One is, that the king's majesty, when he
Cometh to age, will see a redress of these things so out of
frame ; giving example by letting down his own lands first,
and then enjoin his subjects to follow him. The second
hope I have, is, I believe that the general accounting day is
at hand, the dreadful day of judgment, I mean, which shall

King Edward the Sixth 87

make an end of all these calamities and miseries. For, as
the scriptures be, Cum dixerint, Pax, pax, " When they
shall say, Peace, peace," Omnia tuta, " All things are sure ; "
then is the day at hand : a merry day, I say, for all such as
do in this world study to serve and please God, and continue
in his faith, fear, and love ; and a dreadful horrible day for
those that decline from God, walking in their own ways ; to
whom, as it is written in the twenty-fifth of Matthew, it is
said, Ite, maledicti, in ignem ceiernum, " Go, ye cursed, into
everlasting punishment, where shall be wailing and gnashing
of teeth." But unto the other he shall say, Venite, benedidi,
" Come, ye blessed children of my Father, possess the
kingdom prepared for you from the beginning of the world : "
of the which God make us all partakers ! Amen.

SERMONS PREACHED BEFORE KING
EDWARD THE SIXTH

The Second Sermon of Master Hugh Latimer^ which he preached
before the King's Majesty, withiti his Grace's Palace at
Westminster, the fifteenth day of March, 1549.

TO THE READER

Even as in times past all men which were honestly
bent to the promoting of virtue and learning, found means
that the works of worthy orators, of famous and renowned
philosophers, should be, by the benefit of publishing, re-
deemed from the tyranny of oblivion to the great and high
profit of countries, of commonwealths, of empires, and of
assemblies of men : likewise ought we to fetch our precedent
from those men, and suffer no worthy monument to perish
whereby any good may grow, either to the more godly ad-
ministration of political and civil affairs, or else to the better
establishment of christian judgment. Numa Pompihus (who
was inaugured and created king of the Romans next after
Romulus) was far more careful and busier in grounding of
idolatrous religion (as upon rites, ceremonies, sacrifices and
superstitions) than we are in the promoting of christian re-
ligion, to the advancement of the glory due to the omnipotent
Majesty of God himself, who hath revealed and uttered his
word unto us by his prophets, and last of all by his only-
begotten Son Jesus Christ ; whereby he hath confirmed our
consciences in a more perfect certainty of the truth than ever
they were before. This Numa instituted an archbishop for
the preserving of the Commentaries containing the solemni-
ties of their religion, with many other appendices united to
the office of the high bishop. What do we ? We have
suppressed. We have wrestled with fire and sword, not only
to deface the writings of such learned men as have painfully
travailed to publish God's word, but also we have stirred
every stone, and sought all devilish devices to detain the
same word of God itself from his people. May not we, and
not unworthily, be accounted far under the ethnicks, who
wrought only by natural motion and anticipations, without
breathing and inspiring of the Holy Ghost, if we would not,

88

Second Sermon 89

I mean, not be equal to them, but be far more zealous in
promoting good learning and religion than ever they were ?
They, when they had such noble and worthy clerks as
Socrates, Plato, and Aristotle, in all diligence caused the
fruits of these most rare and profound wits to be preserved
for their posterity, that the eyes of all generations might
enjoy the fruition and use of them ; thinking that such
Wonderful virtues should not be buried in the same grave that
their bodies were. After so manifold and dangerous ship-
wrecks of religion, as in our times we may well remember,
whereas the ambitious and blind prelates (some of wily wilful-
ness, some of gross ignorance) ruleth the stern, and have
evermore blemished the true knowledge of God's word, and
did their endeavour to obscure the same with their politic and
decent ceremonies, and trumpery of superstitions ; how oft
hath religion been tossed on the stormy surges and dangerous
rocks of the Romish seas ! How oft hath it been in such a
desperate state, that the true ministers have been enforced,
as you would say, to weigh anchor, the tackling of the ship
being broken, and, destitute of all other help and succours, to
give over the ruling of the ship to God himself; who is only
able to save, when all the world by man's reason judgeth it
past cure ! Such, O Lord, is thy mercy and ineffable power !
What christian heart, that favoureth the glory of God, did
not even lament and bewail the state of religion, and thought
verily the utter ruin of Christ's church to be at hand, seeing
the late martyrdom of those that suffered ? Yet didst thou.
Lord, stir lip thousands out of their ashes ; and what was
done of a popish policy to suppress and keep under the truth,
that, of all other, did most set forth the same. Thou hast
delivered Daniel out of the den of lions, and he hath set forth
thy word abroad. But now, countrymen, whom God hath
blessed by delivering you from the tyranny of the lions and
her whelps, which went through the whole realm sucking the
innocent blood, how unthankful are you to God, so greatly
neglecting so special a benefit; falling into such a looseness of
lascivious living, as the like hath never been heard of hereto-
fore ! Even as ye are grown to a perfection in knowledge, so
are ye come to a perfection in all mischief. The heathen,
which had no other guide but the law of nature graven in
the tables of their heart, were never so poisoned with the
contagion of most horrible heresies, as some of us Christians
which are not ashamed to brag and boast of the Spirit. But

90 Second Sermon preached before

it is a fanatic spirit, ^ brain-sick spirit, a seditious and a
malignant spirit. Christ breathe his Spirit upon you, that
ye may read the scripture with all humbleness and reverence,,
to fetch from thence comfort for your wounded consciences,
not to make that lively fountain of life to serve for the
feeding of your idle brains, to dispute more subtilly thereby ;
or else, by misunderstanding of the same, to conceive per-
nicious anabaptistical opinions ! Remember that the servant
which knoweth his master's will, and doeth it not, shall be
beaten with many stripes. God is a good God, a merciful
God, a father, which beareth much with our crooked nature
and unchristian behaviour, and very slow to revenge this blas-
phemy, this maintenance of so many unscriptural opinions,
these babblings and schismatic contentions, wherein a great
pack of us delight, and repose our glory ; although, as fondly
as erroneously, to the great slander of the godly-learned, and
also to the hinderance of the good success and free passage
of the word of God. But as truly as God is God, if we
repent not shortly, his plagues and vengeance are not far off;
his indignation and wrath shall be poured from heaven upon
our ungodliness. He is long coming, but when he comes he
will pay home ; and, as Lactantius saith, recompense his long-
sufferance with more grievous punishments. The world and
the devil hath so bewitched us, that we in our deeds, I fear
me, too many of us, deny God to be God, whatsoever we
pittle-pattle with our tongues. God's word must not be talked
of only, for that is not enough, it must be expressed. Then
must we as well live the word as talk the word ; or else, if
good life do not ensue and follow upon our reasoning, to the
example of others, we might as well spend that time in read-
ing of profane histories, of Cantorburye tales, or a fit of Robyn
Hode. Let us join good life with our reading, and yet all
will be too little. Remember that the world and all that is
in it is mere vanity, and shall have an end. Thou, I say,
that thus abuseth the gift of God's holy word, and the
graciousness of the king's majesty, which hath licensed thee
to read the same for the comfort of thine own soul, for the
instruction of thy family, the education of thy children, and
edifying of thy neighbour ; thou that art so gorgeously ap-
parelled, and feedeth thy corruptible carcase so daintily ; thou
that purchases! so fast, to the utter undoing of the poor, con-
sider whereof thou earnest, and whereunto thou shalt return.
Where is then all thy pomp ? Where is all thy ruff of thy

King Edward the Sixth 91

gloriousness become ? What will thou say for thyself in that
horrible day of judgment, where thou shalt stand naked be-
fore God, where the tables of thine own conscience shall be
opened, and laid before thine eyes to accuse thee ? Thou
which raisest the rents so greedily, as though thou shouldst
never have enough. Thy judgment is, through miserable
mammon, so captivate and blind, that thou canst not tell
when thou hast enough, or what is enough. Truly a little
is too much for him that knoweth not how to use much well.
Therefore learn first the use of money and riches, and some
other honester means to attain them, that this thine insatiable
covetousness and unlawful desiring of other men's goods may
be reduced to some reasonable measure, and that it do not
exceed the limits or compass of honesty, and the bonds of
brotherly love ; lest God, before whom thou shalt appear one
day to render a strait account for the deeds done in the
flesh, burden and charge thee with the unmerciful handling
of thy tenant, but 'yet notwithstanding thy brother, whom
with new incomes, fines, enhancing of rents, and such like
unreasonable exactions, thou pillest, poUest, and miserably
oppressest. When that terrible day shall once come, a little
of God's mercy will be worth a mass or a whole heap of thy
money. There thy wicked mammon, whom thou servest like
a slave, can purchase thee no mercy. There thy money, so
gleaned and gathered of thee and thine, to the impoverishment
of many to make thee only rich, cannot prevail thee, nor yet
redeem thy cause before that just and severe judge, which
then and there will render to thee the selfsame measure
which thou measurest to other men. What did we speak of
prevailing, or redeeming of thy cause with money ? Nay,
then thy money and the rest of thy gold shall be a witness
against thee, and shall eat thy flesh as the fire. How frantic
and foolish might all wise men well judge and deem him to
be, which against the day of his arraignment, when he should
stand upon the trial of death and life, would busy himself^
his folks, and his friends, to prepare and get many witnesses
against him, to cast him away by their evidence and witness^
and to provide such men as should be the only cause of his
death ! Even so frantic, so foolish art thou, which both toil,
travail, and turmoil so earnestly and busily about the getting
of goods and riches, before thou hast well learned and taken
forth of the lesson of well using the same. Howbeit, truly
I doubt much of the well using of that which was never well

92 Second Sermon preached before

nor truly gotten. Learn, therefore, first to know what is
enough ; for the wise man saith, " It is better to have a httle
with the fear of the Lord, than great and unsatiable riches."
Sophony saith, " Their gold shall not be able to deliver them
in the day of the Lord's wrath." " Let your conversation
be without covetousness, and be content with what ye have
already." " Godliness is great riches, if a man be content
with such as God sends. For we brought nothing into this
world, neither shall we carry anything out. When we have
food and raiment, let us therewith be content." Behold, the
schoolmaster Paul teaches thee here a good lesson. Here
thou mayest learn well enough to know what is enough. But
lest thou shouldest fear at any time the want or lack of this
enough, hear farther the rest of the lesson ; for God verily
saith, " The Lord is mine helper, I will not fear what man
doeth to me." If the revenues and yearly rents of thy
patrimony and lands be not enough nor sufficient for thy
finding, and will not suffice thy charges, then moderate thy
expenses ; borrow of thy two next neighbours, that is to say,
of thy back and thy belly. Learn to eat within the tether.
Pull down thy sail : say, " Down, proud heart." Maintain
no greater port than thou art able to bear out and support
of thine own provision. Put thy hand no farther than thy
sleeve will reach. Cut thy cloth after thy measure. Keep
thy house after thy spending. Thou must not pill and poll
thy tenant, that thou mayest have, as they say, Unde, and
that thy never enough, to ruffle it out in a riotous ruff, and
a prodigal, dissolute, and licentious living. We read in the
scriptures, "Give to every man his duty; tribute to whom
tribute is due ; custom to whom custom is due ; fear to whom
fear belongeth ; honour to whom honour pertaineth." But
we find not there, nor elsewhere, " fines to whom fines, in-
comes to whom incomes." Paul was not acquainted with
none of these terms. Belike they were not used and come
up in his time, or else he would have made mention of them.
Yet, notwithstanding, we deny not but these reasonably re-
quired, and upon honest covenants and contracts, are the
more tolerable \ and so used, so may be permitted. But the
covenants and contracts we remit to the godly wisdom of the
high magistrates, who we pray God may take such order and
direction in this, and all other, that the common people may
be relieved and eased of many importable charges and in-
juries, which many of them, contrary to all equity and right,
sustain. But wo worth this covetousness, not without skill

King Edward the Sixth 93

called the root of all evil ! If covetousness were not, we
think many things amiss would shortly be redressed. She is
a mighty matron, a lady of great power. She hath retained
more servants than any lady hath in England. But mark
how well, in fine, she hath rewarded her servants, and learn
to be wise by another man's harm. Achan, by the command-
ment of God, was stoned to death, because he took of the
excommunicate goods. Saul, moved by covetousness, dis-
obeyed God's word, preserving the king Agag, and a parcel
of the fattest of the cattle, and lost his kingdom thereby.
Gehize was stricken with leprosy, and all his posterity, be-
cause he took money and raiment of Naaman. The rich and
unmerciful glutton, who fared well and daintily every day,
was buried in hell ; and there he taketh now such fare as the
devil himself doth. Woe be to you that join house to house,
and field to field ! Shall ye alone inhabit the earth ? Let
these terrible examples suffice at this present to teach and
admonish the enhancer of rents ; the unreasonable exactor,
and greedy requirer of fines and incomes ; the covetous
leasemonger ; the devourer of towns and countries, as M.
Latimer termeth them rightly. If these scriptures, which
they may read in these godly sermons, do not pierce their
stony hearts, we fear more will not serve. The Lord be
merciful to them ! But now the wicked judge, which cor-
rupteth justice for bribes, here he may learn also the lesson
that Moses taught long before this time, " Ye magistrates and
judges in the commonwealth of Israel, be no acceptors of
persons, neither be desirous of gifts ; for they make wise men
blind, and change the mind of the righteous." " In judgment
be merciful to the fatherless, as a father, and be instead of
an husband unto their mother." " The ungodly taketh gifts
out of the bosom to wrest the ways of judgment." " Let
him that rules be diligent," saith Paul. What meaneth he
by this term ' diligent ' ? He requires no such diligence as
the most part of our lucrative lawyers do use, in deferring
and prolonging of matters and actions from term to term,
and in the tracting of time in the same ; where, perchance,
the title or right of the matter might have come to light, and
been tried long before, if the lawyers and judges would have
used such diligence as Paul would have them to do. But
what care the lawyers for Paul ? Paul was but a madman of
law to controul them for their diligence. Paul, yea, and
Peter too, had more skill in mending an old net, and in
clouting an old tent, than to teach lawyers what diligence

94 Second Sermon preached before

they should use in the expedition of matters. Why, but
be not lawyers diligent ? say ye. Yea, truly are they ; about
their own profit there are no more diligent men, nor busier
persons in all England. They trudge, in the term time, to
and fro. They apply the v/orld hard. They foreslow ^
no time. They follow assizes and sessions, leets, law-days,
and hundreds. They should serve the king, but they serve
themselves. And how they use, nay rather abuse their office
in the same, some good man will tell them thereof. We lack
a few more Latimers ; a few more such preachers. Such plain
Pasquyls we pray God provide for us, as will keep nothing
back. Of the which sort and number we may most worthily
reckon this faithful minister of God, and constant preacher of
his word. Master Hugh Latimer ; which, by his perseverance
and stedfastness in the truth, hath stablished this wavering
world. He hath been tost for the truth's sake, and tried in
the storm of persecution, as gold in the furnace. He is one
whom, as well for his learned, sound, and catholic judgment
in the knowledge of God's word, as for his integrity and
example of Christian conversation, all we, and especially
ministers and prelates, ought to set before our eyes, as a
principal patron to imitate and follow ; desiring God, who
hath stirred up in him the bold spirit of Helias, may daily
more and more augment the same in him, and may also pro-
vide many such preaching prelates ; which both so well could,
and so willingly would, frankly utter the truth, to the extol-
ling of virtue, to the reward of well-doers, the suppressing of
vice, the abolishment of all papistry. It is our part, there-
fore, to pray diligently for his continual health, and that he
may live long among us in a flourishing old age ; and not,
as some ingrate and inhuman persons, to malign and deprave
him, for that he so frankly and liberally taxed, perstringed, and
openly rebuked before the king's majesty the peculiar faults
of certain of his auditors : but it is our part rather thankfully
to accept in good part, take his godly advertisement ; unless
we be minded to prefer our mucky money, and false felicity,
before the joys of heaven ; or else believe, as the Epicures
do, that after this life there is neither hell nor heaven. Re-
ceive thankfully, gentle reader, these sermons, faithfully
collected without any sinister suspicion of any thing in the
same being added or adempt.

The XXI day of June.

' loiter.

King Edward the Sixth 95

THE SERMON

QucEciinque scripta sunt, ad nostram doctrinam, &'c. — Romans xv. 4.

All things that are written in God's book, in the holy bible, they were
written before our time, but yet to continue from age to age, as long
as the world doth stand.

In this book is contained doctrine for all estates, even for
kings. A king herein may learn how to guide himself.
I told you in my last sermon much of the duty of a king,
and there is one place behind yet, and it followeth in the
text : Postquam autem sedertt in solio regni sut, &c. ;
" And when the king is set in the seat of his kingdom, he
shall write him out a book, and take a copy of the priests
or Levites." He shall have a book with him, and why ?
" To read in it all the days of his life, to learn to fear God,
and learn his laws," and other things, as it followeth in the
text with the appurtenances, and hangings on, "that he turn
not from God, neither to the right hand, nor to the left."
And wherefore shall he do this ? " That he may live long,
he and his children."

Hitherto goeth the text. That I may declare this the
better, to the edifying of your souls and the glory of God,
I shall desire you to pray, &c.

Et postquam, &c., "And when the king is set in the
seat of his kingdom, &c."

Before I enter into this place, right honourable audience,
to furnish it accordingly, which by the grace of God I shall
do at leisure, I would repeat the place I was in last, and
furnish it with an history or two, which I left out in my
last sermon. I was in a matter concerning the sturdiness of
the Jews, a froward and stiff-necked kind of people, much
like our Englishmen now-a-days, that in the minority of a
king take upon them to break laws, and to go by-ways.
For when God had promised them a king, when it came to
the point they refused him. These men walked by-walks ;
and the saying is, " Many by-walkers, many balks : " many
balks, much stumbling ; and where much stumbling is, there
is sometimes a fall : howbeit there were some good walkers
among them, that walked in the king's highway ordinarily,
uprightly, plain Dunstable way ^ ; and for this purpose I

' "As plain as Dunstable way" is given by Fuller among the
proverbs of Bedfordshire, as descriptive of anything " plain and simple,
without either welt or guard to adorn them."

96 Second Sermon preached before

would shew you an history which is written in the third of
the Kings.

King David being in his childhood, an old man in his
second childhood, (for all old men are twice children, as the
proverb is, Senex bis puer, " an old man twice a child,) " it
happened with him, as it doth oftentimes, when wicked .men
of a king's childhood take occasion of evil.

This king David being weak of -nature, and impotent,
insomuch that when he was covered with clothes, he could
take no heat, was counselled of his servants to take a fair
young maid to nourish him, and to keep him warm in his
body : I suppose she was his wife. Howbeit he had no
bodily company with her, and well she might be his wife.
For though the scripture doth say, IVon cognovit earn, " He
knew her not," he had no carnal copulation with her, yet it
saith not, JVon duxit earn uxorem, " He married her not."
And I cannot think that king David would have her to
warm his bosom in bed, except she had been his wife ; having
a dispensation of God to have as many wives as he would :
for God had dispensed with them to have many wives.
Well, what happened to king David in his childhood by
the child of the devil ? Ye shall hear : king David had a
proud son, whose name was Adonias, a man full of ambition,
desirous of honour, always climbing, climbing. Now whilst
the time was of his father's childhood, he would depose his
father, not knowing of his father's mind, saying, Ego
regnabo, " I will reign, I will be king." He was a stout-
stomached child, a by-walker, of an ambitious mind : he
would not consent to his father's friends, but got him a
chariot, and men to run before it, and divers other adherents
to help him forward ; worldly-wise men, such as had been
before of his father's counsel ; great men in the world, and
some, no doubt of it, came of good-will, thinking no harm ;
for they would not think that he did it without his father's
will, having such great men to set him forth ; for every man
cannot have access at all times to the king, to know his
pleasure. Well, algates ^ he would be king. He makes a
great feast, and thereto he called Joab, the ring-leader of
his father's army ; a worldly-wise man ; a by-walker, that
would not walk the king's high-way ; and one Abiathar, the
high priest ; for it is marvel if any mischief be in hand, if
a priest be not at some ^end of it. They took him as king,
by all means.

King Edward the Sixth 97

and cried, Vivat rex Adonias ; "God save king Adonias."
David suffered all this, and let him alone ; for he was in his
childhood, a bedrid man.

But see how God ordered the matter. Nathan the prophet,
and Sadoc a priest, and Banaiah, and the Chrethites and
Phelethites, the king's guard, they were not called to the
feast. These were good men, and would not walk by-ways :
therefore it was folly to break the matter to them ; they
were not called to counsel. Therefore Nathan, when he
heard of this, he cometh to Bethsabe, Salomon's mother,
and saith, " Hear ye not how Adonias the son of Ageth
reigneth king, David not knowing ? " And he bade her put
the king in mind of his oath that he sware, that her son
Salomon should be king after him. This was wise counsel,
according to the proverb. Qui vadit plane, vadit sane : " He
that walketh in the high plain way, walketh safely."

Upon this she went and brake the matter to David, and
desired him to shew who should reign after him in Hieru-
salem ; adding that if Adonias were king, she and her son,
after his death, should be destroyed ; saying, Nos erimus
peccatores, " We shall be sinners, we shall be taken for
traitors : for though we meant no harm, but walked uprightly,
yet because we went not the by-way with him, he being
in authority will destroy us." And by and by cometh in
Nathan, and taketh her tale by the end, and sheweth him
how Adonias was saluted king ; and that he had bid to
dinner the king's servants, all saving him, and Sadoc, and
Benaiah, and all his brethren the king's sons, save Salomon.

King David remembering himself, swore, " As sure as God
liveth, Salomon my son shall reign after me ; " and by and
by commanded Nathan and Sadoc, and his guard, the
Cherites and Phelethites, to take Salomon his son, and set him
upon his mule, and anoint him king. And so they did,
crying, Vivat Salomon Rex. Thus was Salomon throned, by
the advice and will of his father : and though he were a
child, yet was his will to be obeyed and fulfilled, and they
ought to have known his pleasure.

Whilst this was a doing, there was such a joy and out-
cry of the people for their new king, and blowing of trumpets,
that Joab and the other company being in their jollity, and
keeping good cheer, heard it, and suddenly asked, " What
is this ado ? " And when they perceived, that Salomon, by
the advice of his father, was anointed king, by and by there

98 Second Sermon preached before

was all whisht : all their good cheer was done ; and all that
were with Adonias went away, and let him reign alone, if he
would. And why ? He walked a by-way, and God would
not prosper it.

God will not work with private authority, nor with any
thing done inordinately. When Adonias saw this, that he
was left alone, he took sanctuary, and held by the horns of
the altar ; and sware that he would not depart thence till
Salomon would swear that he should not lose his life.

Here is to be noted the notable sentence and great
mercy of king Salomon. " Let him," saith he, " order him-
self like a quiet man, and there shall not one hair fall from
his head : Sed si inventum fuerit malum in eo, But if there
shall be any evil found in him, if he hath gone about any
mischief, he shall die for it." Upon this he was brought
unto Salomon ; and as the book saith, he did homage unto
him. And Salomon said unto him : Vade in domum tuam,
"Get thee into thy house:" belike he meant to ward, and
there to see his wearing : as if he should say, "Shew thyself
without gall of ambition, to be a quiet subject, and I
will pardon thee for this time : but I will see the wearing
of thee." Here we may see the wonderful great mercy of
Salomon : for this notorious treason that Adonias had
committed, it was a plain matter, for he suffered himself
to be called king ; it hung not of vehement suspicion or
conjecture, nor sequel, or consequent ; yet notwithstanding
Salomon for that present forgave him, saying, " I will not
forget it utterly, but I will keep it in suspense, I will take
no advantage of thee at this time." This Adonias and
Absolon were brethren, and came both of a strange mother ;
and Absolon likewise was a traitor, and made an insurrection
.against his father. Beware therefore these mothers ; and
let kings take heed how they marry, in what houses,
in what faith. For strange bringing up bringeth strange
manners.

Now giveth David an exhortation to Salomon, and teacheth
him the duty of a king ; and giveth him a lesson, as it
followeth at large in the book, and he that list to read it,
may see it there at full. But what doth Adonias all this
while ? He must yet climb again : the gall of ambition was
not out of his heart : he will now marry Abisaac, the young
■queen that warmed king David's bosom, as I told you ; and
•Cometh me to Bethsabe, desiring her to be a mean to Salomon

King Edward the Sixth 99

her son that he might obtain his purpose ; and bringeth
me out a couple of lies at a clap ; and committeth me two
unlawful acts. For first he would have been king without
his father's consent, and now he will marry his father's wife.
And the two lies are these : first, said he to Bethsabe,
*' Thou knowest that the kingdom belongeth unto me, for
I am the elder ; the kingdom was mine." He lied falsely ;
it was none of his. Then said he, " All the eyes of Israel
were cast upon me : " that is to say, all Israel consented to
it. And there he lied falsely ; for Nathan, Sadoc and other
wise men, never agreed to it. Here was a great enterprise
of Adonias ; he will be climbing still. Well ; Bethsabe
went at his request to her son Salomon, and asked a boon,
and he granted her whatsoever she did ask. Notwith-
standing he brake his promise afterward, and that right
well ; for all promises are not to be kept, specially if they
be against the word of God, or not standing with a common
profit. And therefore as soon as Salomon heard that Adonias
would have married the young queen Abishaac : " Nay,
then let him be king too," said he : "I perceive now that
he is a naughty man, a proud-hearted fellow ; the gall of
ambition is not yet out of his heart : " and so commanded
him to be put to death Thus was Adonias put to execution,
whereas if he had kept his house, and not broken his injunc-
tion, he might have lived still. Abiathar, what became of
him ? The king, because he had served his father before
him, would not put him to death, but made him as it were
a quondam. " Because thou hast been with my father," said
he, "and didst carry the ark before him, I will not kill thee.
But I will promise thee, thou shalt never minister any more ;
vade in agrum tuutn, get thee to thy land, and live there."
A great matter of pity and compassion ! So God grant us
all such mercy !

And here was the- end of Elie's stock, according to the
promise and threatening of God. As for the Phelethites,
we do not read that they were punished. Marry, Shimei
transgressed his injunction ; for he kept not his house, but
went out of Jerusalem to seek two servants of his, that had
run from him ; and when it came to Salomon's ear, it cost
him his life.

I have ript the matter now to the pill, and have told
you of plain-walkers, and of by-walkers ; and how a king
in his childhood is a king, as well as in any other age.

loo Second Sermon preached before

We read in scripture of such as were but twelve or eight
years old, and yet the word of the Holy Ghost called them
kings, saying : Coepit regnare, " He began to reign " or he
began to be king. Here is of by-walkers. This history
would be remembered : the proverb is, Felix quern faciunt
aliena pericula cautum ; "Happy is he that can beware
by another man's jeopardy." For if we offend not as other
do, it is not our own deserts. If we fall not, it is God's
preservation. We are all offenders : for either we may do,
or have done, or shall do, (except God preserve us,) as evil
as the worst of them. I pray God we may all amend and
repent ! But we will all amend now, I trust. We must needs
amend our lives every man. The holy communion is at hand,
and we may not receive it unworthily.

Well, to return to my history. King David, I say, was
a king in his second childhood. And so young kings, though
they be children, yet are they kings notwithstanding. And
though it be written in scripture, Vcb tihi, O terra, ubi puer
est rex, " Wo to thee, O land, where the king is a child ; "
it foUoweth in another place, Beata terra ubi rex nobilis,
" Blessed is the land where there is a noble king ; " where
kings be no banqueters, no players ; and where they spend
not their time in hawking and hunting. And when had the
king's majesty a council, that took more pain both night and
day for the setting forth of God's word, and profit of the
commonwealth ? And yet there be some wicked people that
will say, "Tush, this gear will not tarry: it is but my lord
Protector's and my lord of Canterbury's doing : the king is
a child, and he knoweth not of it." Jesu mercy ! How
like are we Englishmen to the Jews, ever stubborn, stiff-
necked, and walking in by-ways ! Yea, I think no Jew
would at any time say, " This gear will not tarry." I never
heard nor read at any time that they said, " These laws were
made in such a king's days, when he was but a child ; let
us alter them." O Lord, what pity is this, that we should be
worse than the Jews !

" Blessed be the land," saith the word of God, " where
the king is noble." What people are they that say, " The
king is but a child ? " Have we not a noble king ? Was
there ever king so noble ; so godly ; brought up with so noble
counsellors ; so excellent and well learned schoolmasters ? I
will tell you this, and I speak it even as I think : his
Majesty hath more godly wit and understanding, more learn-

King Edward the Sixth loi

ing and knowledge at this age, than twenty of his progenitors,
that I could name, had at any time of their life.

I told you in my last sermon of ministers, of the king's
people ; and had occasion to shew you how few noblemen
were good preachers ; and I left out an history then, which
I will now tell you.

There was a bishop of Winchester in king Henry the
Sixth's days, which king was but a child; and yet there
were many good acts made in his childhood, and I do not
read that they were broken. This bishop was a great man
born, and did bear such a stroke, that he was able to
shoulder the lord Protector. Well, it chanced that the lord
Protector and he fell out ; and the bishop would bear nothing
at all with him, but played me the satrapa, so that the
regent of France was fain to be sent for from beyond the
seas, to set them at one, and go between them : for the
bishop was as able and ready to buckle with the lord Pro-
tector, as he was with him.

Was not this a good prelate ? He should have been
at home preaching in his diocese with a wanniaunt.-^

This Protector was so noble and godly a man, that he
was called of every man the good duke Humphrey. He
kept such a house as never was kept since in England ;
without any enhancing of rents, I warrant you, or any such
matter. And the bishop for standing so stiffly by the matter,
and bearing up the order of our mother the holy church,
was made a cardinal at Calais ; and thither the bishop of
Rome sent him a cardinal's hat. He should have had a
Tyburn tippet, a half-penny halter, and all such proud prelates.
These Romish hats never brought good into England.

Upon this the bishop goeth me to the queen Margaret,
the king's wife, a proud woman, and a stout ; and persuaded
her, that if the duke were in such authority still, and
lived, the people would honour him more than they did
the king ; and the king should not be set by : and so be-
tween them, I cannot tell how it came to pass, but at St
Edmunds-bury, in a parliament, the good duke Humphrey
was smothered.

But now to return to my text, and to make further

rehearsal of the same, the matter beginneth thus : Et post-

quam sederit rex, " And when the king is set in the

seat of his kingdom — " What shall he do ? Shall he

• May be equivalent to, " with a vengeance."

I02 Second Sermon preached before

dance and dally ; banquet, hawk, and hunt ? No, forsooth,
sir. For as God set an order in the king's stable, as I
told you in my last sermon, so will he appoint what pastime
a king shall have. What must he do then ? He must be
a student, he must write God's book himself; not thinking,
because he is a king, he hath licence to do what he will, as
these worldly flatterers are wont to say : " Yea, trouble not
yourself, sir, ye may hawk and hunt, and take your pleasure.
As for the guiding of your kingdom and people, let us
alone with it."

These flattering claw-backs are original roots of all mis-
chief; and yet a king may take his pastime in hawking
or hunting, or such like pleasures. But he must use them
for recreation, when he is weary of weighty affairs, that
he may return to them the more lusty : and this is called
pastime with good company. " He must write out a book
himself." He speaketh of writing, because printing was
not used at that time. And shall the king write it out
himself? He meaneth, he shall see it written, and rather
than he should be without it, write it himself. Jesus
mercy ! is God so chary with a king, to have him well
brought up and instructed ? Yea, forsooth : for if the
king be well ordered, the realm is well ordered.

Where shall he have a copy of this book ? Of the
Levites. And why ? Because it shall be a true copy, not
falsified. Moses left the book in an old chest, and the
Levites had it in keeping. And because there should be
no error, no addition, nor taking away from it, he biddeth
him fetch the copy of the Levites.

And was not here a great miracle of God, how this book
was preserved ? It had lain hid many years, and the Jews
knew not of it. Therefore at length, when they had found
it, and knew it, they lamented for their ignorance that
had so long been without it, and rent their clothes, re-
penting their unfaithfulness. And the holy bible, God's
book, that we have among us, it hath been preserved
hitherto by wonderful miracle of God, though the keepers
of it were never so malicious. First, ever since the bishop
of Rome was first in authority, they have gone about to
destroy it ; but God worketh wonderfully ; he hath pre-
served it, maugre their beards ; and yet are we unthankful
that we cannot consider it. I will tell you what a bishop
of this realm said once tome,: he sent for me, and marvelled

King Edward the Sixth 103

that I would not consent to such traditions as were then
set out. And I answered him, that I would be ruled by
God's book, and rather than I would dissent one jot from
it, I would be torn with wild horses. And I chanced in
our communication to name the Lord's Supper. " Tush,"
saith the bishop, " what do ye call the Lord's Supper ?
What new term is that ? " There stood by him a dubber,
one Doctor Dubber : he dubbed him by and by, and said
that this term was seldom read in the doctors. And I
made answer, that I would rather follow Paul in using
his terms, than them, though they had all the doctors on
their side. "Why," said the bishop, "cannot we, without
scriptures, order the people ? How did they before the
scripture was first written and copied out ? " But God
knoweth, full ill, yet would they have ordered them ; for
seeing that having it, they have deceived us, in what case
should we have been now without it ? But thanks be to
God, that by so wonderful a miracle he hath preserved the
book still.

It followeth in the text : Habebit secum, " He shall have
it with him : " in his progress, he must have a man to
carry it, that when he is hawking and hunting, or in any
pastime, he may always commune with them of it. He
shall read in it, not once a year, for a time, or. .for his
recreation when he is weary of hawking and hunting, but
cunctis diebus vitce suie, "all the days of his life." Where
are those worldlings now ? these bladder-puffed-up wily
men ? Wo worth them that ever they were about any king !
But how shall he read this book? As the Homilies are
read. Some call them homelies, and indeed so they may
be well called, for they are homely handled. For though
the priest read them never so well, yet if the parish like
them not, there is such talking and babbling in the church
that nothing can be heard ; and if the parish be good and
the priest naught, he will so hack it and chop it, that it
were as good for them to be without it, for any word that
shall be understood. And yet (the more pity) this is suffered
of your Grace's bishops, in their dioceses, unpunished. But
I will be a suiter to your grace, that ye will give your
bishops charge ere they go home, upon their allegiance,
to look better to their flock, and to see your Majesty's
Injunctions better kept, and send your Visitors in their tails :
and if they be found negligent or faulty in their duties.

I04 Second Sermon preached before

out with them. I require it in God's behalf, make them
quondams, all the pack of them. But peradventure ye
will say, " Where shall we have any to put in their rooms? "
Indeed I were a presumptuous fellow, to move your Grace
to put them out, if there were not other to put in their
places. But your Majesty hath divers of your chaplains,
well learned men, and of good knowledge : and yet ye
have some that be bad enough, hangers-on of the court ;
I mean not those. But if your Majesty's chaplains, and my
lord Protector's, be not able to furnish their places, there
is in this realm (thanks be to God !) a great sight of laymen,
well learned in the scriptures, and of virtuous and godly
conversations, better learned than a great sight of us of the
clergy. I can name a number of them that are able, and
would be glad, I dare say, to minister the function, if they
be called to it. I move it of conscience to your Grace,
let them be called to it orderly ; let them have institution,
and give them the names of the clergy. I mean not the
name only, but let them do the function of a bishop, and
live of the same : not as it is in many places, that one
should have the name, and eight other the profit. For
what an enormity is this in a christian realm, to serve in
a civility, having the profit of a provostship, and a deanery,
and a parsonage ! But I will tell you what is like to come
of it ; it will bring the clergy shortly into a very slavery.

I may not forget here my scala coeli, that I spake of
in my last sermon. I will repeat it now again, desiring
your Grace in God's behalf, that ye will remember it. The
Bishop of Rome had a scala coeli, but his was a mass matter.
This scala cosli, that I now speak of, is the true ladder
that bringeth a man to heaven. The top of the ladder,
or first greese, is this : " Whosoever calleth upon the
name of the Lord shall be saved." The second step :
" How shall they call upon him, in whom they have not
believed ? " The third stair is this : " How shall they be-
lieve in him, of whom they never heard ? " The fourth
step: "How shall they hear without a preacher?" Now
the nether end of the ladder is : *' How shall they preach
except they be sent ? " This is the foot of the ladder, so
that we may go backward now, and use the school argu-
ment ; a priino ad ultimuiri : take away preaching, take
away salvation. But I fear one thing; and it is, lest for
a safety of a little money, you will put in chantry priests

King Edward the Sixth 105

to save their pensions. But I will tell you, Christ bought
souls with his blood; and will ye sell them for gold or
silver? I would not that ye should do with chantry
priests, as ye did with the abbots, when abbeys were put
down. For when their enormities were first read in the
parliament-house, they were so great and abominable, that
there was nothing but " down with them." But within a while
after, the same abbots were made bishops, as there be some
of them yet alive, to save and redeem their pensions. O
Lord ! think ye that God is a fool, and seeth it not ? and if
he see it, will he not punish it? And so now for safety
of money, I would not that ye should put in chantry
priests. I speak not now against such chantry priests as
are able to preach ; but those that are not able. I will
not have them put in ; for if ye do this, ye shall answer
for it.

It is in the text, that a king ought to fear God : " he
shall have the dread of God before his eyes." Work not by
worldly policy ; for worldly policy feareth not God. Take
heed of these claw-backs, these venomous people that will
come to you, that will follow you hke Gnathos and Para-
sites : if you follow them, you are out of your book. If it
be not according to God's word that they counsel you, do it
not for any worldly policy ; for then ye fear not God.

It foUoweth in the text : U^ non elevetur cor ejus, " That
he be not proud above his brethren." A king must not be
proud, for God might have made him a shepherd, when he
made him a king, and done him no wrong. There be many
examples of proud kings in scripture ; as Pharao, that would
not hear the message of God : Herod also, that put John
Baptist to death, and would not hear him ; he told him, that
" it was not lawful for him to marry his brother's wife : "
Jeroboam also was a proud king. Another king there was
that worshipped strange gods, and idols of those men whom
he had overcome before in battle ; and when a prophet told
him of it, what said he ? " Who made you one of my coun-
cil ? " These were proud kings : their examples are not to
be followed.

But wherefore shall a king " fear God, and turn neither
to the right hand nor to the left ? " Wherefore shall he do
all this ? Ut longo tempore regnet ipse et filii ejus, " That
he may reign long time, he and his children." Remember
this. I beseech your Grace; and when these flatterers and

io6 Second Sermon preached before

flibbergibs another day shall come, and claw you by the back,
and say, "Sir, trouble not yourself: what should you study?
Why should you do this, or that ? " your Grace may answer
them thus and jay : " What, sirrah ? I perceive you are weary
of us and our posterity. Doth not God say in such a place,
that a king should write out a book of God's law, and read
it, learn to fear God, and why ? That he and his might
reign long. I perceive now thou art a traitor." Tell him
this tale once, and I warrant you he will come no more to
you, neither he, nor any after such a sort. And thus shall
your Grace drive these flatterers and claw-backs away.

And I am afraid I have troubled you too long : therefore
I will furnish the text with an history or two, and then I
will leave you to God. Ye have heard how a king ought
to pass the time. He must read the book of God ; and it is
not enough for him to read, but he must be acquainted with
all scripture ; he must study, and he must pray : and how
shall he do both these ? He may learn at Salomon. God
spake unto Salomon when he was made a king, and bade him
ask of him what he would, and he should have it. Make
thy petition, said God, and thou shalt obtain. Now mark
Salomon's prayer. JDomine, O Domijte Detis, said he, " O
Lord God, it is thou that hast caused me to reign, and hast
set me in my father's seat ; for thou, God, only dost make
kings." Thus should kings praise God and thank God, as
Salomon did. But what was his petition ? Lord, said he,
Da mihi cor docile. He asked "a docible heart, a wise
heart, and wisdom to go in and to go out : " that is, to begin
all mine affairs well, and to bring them to good effect and
purpose, that I may learn to guide and govern my people.

When he had made his petition, it pleased God well, that
Salomon asked wisdom, and neither riches nor long life ; and
therefore God made him this answer : " Because thou hast
chosen wisdom above all things, I will give it thee, and thou
shalt be the wisest king that ever was before thee." And so
he was, and the wisest in all kinds of knowledge that ever
was since. And though he did not ask riches, yet God gave
him both riches and honour, more than ever any of his ances-
tors had. So your Grace must learn how to do, of Salomon.
Ye must take your petition ; now study, now pray. They
must be yoked together ; and this is called pastime with good
company.

Now when God had given Salomon wisdom, he sent him

King Edward the Sixth 107

by and by occasion to occupy his wit. For God gave never
a gift, but he sent occasion, at one time or another, to shew it
to God's glory. As, if he sent riches, he sendeth poor men
to be helped with it. But now must men occupy their goods
otherwise. They will not look on the poor ; they must help
their children, and purchase them more land than ever their
grandfathers had before them. But I shall tell you what
Christ said : " He that loveth his child better than me, is not
worthy to be my disciple." I cannot see how ye shall stand
before God at the latter day, when this sentence shall be laid
against you.

But to return to my purpose : there were two poor
women came before Salomon to complain. They were two
harlots, and dwelled together in one house, and it chanced
within two days they childed both. The one of these women
by chance in the night had killed her child, and rose privily
and went to the other woman, and took her live child away,
and left her dead child in his place. Upon that they came
both before Salomon to have the matter judged, whose the
child was. And the one said, " It is my child : " " Nay," saith
the other, " it is my child : " " Nay," saith the other, " it is
mine." So there was yea and nay between them, and they
held up the matter with scolding after a woman-like fashion.
At the length Salomon repeated their tale as a good judge
ought to do, and said to the one woman : " Thou sayest
the child is thine." " Yea," said she. " And thou sayest
it is thine," to the other. " Well, fetch me a sword," said
he ; for there was no way now to try which was the true
mother, but by natural inclination. And so he said to one
of his servants, " Fetch me a sword, and divide the child
between them." When the mother of the child that accused
the other heard him say so ; " Nay, for God's sake," said
she, "let her have the whole child, and kill it not." " Nay,"
quoth the other, "neither thine nor mine; but let it be
divided." Then said Salomon, " Give this woman the child;
this is the mother of the child." What came of this ? Audivit
omnes Israel, " When all Israel heard of this judgment, they
feared the king." It is wisdom and godly knowledge that
causeth a king to be feared.

One word note here for God's sake, and I will trouble
you no longer. Would Salon- on, being so noble a king, hear
two poor women ? They were poor ; for, as the scripture saith,
they were together alone in a house ; they had not so much

io8 Second Sermon preached before

as one servant between them both, Would king Salomon,
I say, hear them in his own person ? Yea, forsooth. ,And
yet I hear of many matters before my lord Protector, and my
lord Chancellor, that cannot be heard. I must desire my lord
Protector's grace to hear me in this matter, that your Grace
would hear poor men's suits yourself. Put them to none
other to hear, let them not be delayed. The saying is now,
that money is heard every where ; if he be rich, he shall soon
have an end of his matter. Others are fain to go home with
weeping tears, for any help they can obtain at any judge's
hand. Hear men's suits yourself, I require you in God's
behalf, and put it not, to the hearing of these velvet coats,
these upskips. Now a man can scarce know them from an
ancient knight of the country. I cannot go to my book,
for poor folks come unto me, desiring me that I will speak
that their matters may be heard. I trouble my lord of
Canterbury ; and being at his house, now and then I walk
in the garden looking in my book, as I can do but little
good at it. But something I must needs do to satisfy this
place. I am no sooner in the garden, and have read awhile,
but by and by cometh there some one or other knocking
at the gate. Anon cometh my man, and saith : " Sir, there
is one at the gate would speak with you." When I come
there, then is it some one or other that desireth me that I
will speak that his matter might be heard ; and that he hath
lain this long at great costs and charges, and cannot once
have his matter come to the hearing : but among all other,
one specially moved me at this time to speak. This it is,
sir. A gentlewoman came to me and told me, that a great
man keepeth certain lands of hers from her, and will be her
tenant in the spite of her teeth ; and that in a whole twelve-
month she could not get but one day for the hearing of her
matter ; and the same day when the matter should be heard,
the great man brought on his side a great sight of lawyers
for his counsel, the gentlewoman had but one man of law ;
and the great man shakes him so, that he cannot tell what
to do : so that when the matter came to the point, the judge
was a mean to the gentlewoman, that she would let the great
man have a quietness in her land.

I beseech your grace that ye will look to these matters.
Hear them yourself. View your judges, and hear poor
men's causes. And you, proud judges, hearken what God
saith in his holy book : Audite illos, ita parvum ut magnum.

King Edward the Sixth 109

*' Hear them," saith he, " the small as well as the great, the
poor as well as the rich." Regard no person, fear no man :
why ? Quia Z)o7nini judicium est, " The judgment is God's."
Mark this saying, thou proud judge. The devil will bring
this sentence at the daj of doom. Hell will be full of these
judges, if they repent not and amend. They are worse than
the wicked judge that Christ speaketh of, that neither feared
God, nor the world. There was a certain widow that was a
suitor to a judge, and she met him in every corner of the
street, crying, " I pray you hear me, I beseech you hear
me, I ask nothing but right." When the judge saw her so
importunate, " Though I fear neither God," saith he, " nor
the world, yet because of her importunateness, I will grant
her request." But our judges are worse than this judge
was ; for they will neither hear men for God's sake, nor
fear of the world, nor importunateness, nor any thing else.
Yea, some of them will command them to ward, if they be
importunate. I heard say, that when a suitor came to one
of them, he said, " What fellow is it that giveth these folk
counsel to be so importunate ? He would be punished and
committed to ward." Marry, sir, punish me then ; it is even
I that gave them counsel, I would gladly be punished in
such a cause. And if ye amend not, I will cause them to
cry out upon you still ; even as long as I live : I will do it
indeed. But I have troubled you long. As I began with
this sentence : Qucecunque scripta sunt, &c., so will I end
now with this text : Beati qui audiunt verbum Dei, et cus-
todiunt illud ; " Blessed are they that hear the word of God
and keep it."

There was another suit, and I had almost forgotten it.
There is a poor woman that lieth in the Fleet, and can-
not come, by any means that she can make, to her answer,
and would fain be bailed, offering to put in sureties worth
a thousand pound ; and yet she cannot be heard. Methink
this is a reasonable cause ; it is a great pity that such things
should so be. I beseech God that he will grant, that all
that is amiss may be amended, that we may hear his word
and keep it, that we may come to the eternal bliss ! To the
which bliss I beseech God to bring both you and me. Amen.

SERMONS PREACHED BEFORE KING
EDWARD THE SIXTH

The Third Sermon of M. Htigh Latimer, preached before King
Edward, March twenty-second, 1549.

QueBCunque scripta sunt, ad nostram doctrinain scripta sunt. — ROMANS
XV. 4.

All things that are written, are written to be our doctrine.

All things that be written in God's holy book, the bible,
are written to be our doctrine, long before our time, to serve
from time to time, and so forth to the world's end.

Ye shall have in remembrance, most benign and gracious
audience, that a preacher hath two ofifices, and the one to be
used orderly after another. The first is, Exhortari per
sanam doctrinam, " To teach true doctrine." He shall have
also occasion oftentimes to use another ; and that is, Contra-
dicentes convincere, " To reprehend, to convince, to confute
gainsayers, and spurners against the truth." "Why," you
will say, " will any body gainsay true doctrine, and sound
doctrine ? Well, let a preacher be sure that his doctrine be
true, and ,it is not to be thought that anybody will gainsay
it." If St Paul had not foreseen that there should be gain-
sayers, he had not need to have appointed the confutation of
gainsaying. Was there ever yet preacher but there were
gainsayers that spurned, that winced, that whimpered against
him, that blasphemed, that gainsayed it ? When Moses came
to Egypt with sound doctrine, he had Pharao to gainsay
him. Jeremy was the minister of the true word of God ; he
had gainsayers, the priests and the false prophets. Elias
had all Baal's priests, supported by Jesabel, to speak against
him. John Baptist, and our Saviour Jesus Christ, had the
Pharisees, the scribes, and the priests, gainsayers to them.
The apostles had gainsayers also ; for it was said to St Paul
at Rome, Notum est nobis quod ubique sectiz huic contra-
dicitur : " We know that every man doth gainsay this
learning." After the apostles' time the truth was gainsayed

Third Sermon iii

with tyrants, as Nero, Maxentius, Domitianus, and such Uke ;
and also by the doctrine of wicked heretics. In the popish
mass-time there was no gainsaying ; all things seemed to be
in peace, in a concord, in a quiet agreement. So long as we
had in adoration, in admiration, the popish mass, we were
then without gainsaying. What was that ? The same that
Chiist speaketh of. Cum fortis armatus custodierit atrium^
&c., " When Satan, the devil, hath the guiding of the house,
he keepeth all in peace that is in his possession." When
Satan ruleth, and beareth dominion in open religion, as he
did with us when we preached pardon-matters, purgatory-
matters, and pilgrimage-matters, all was quiet. He is ware
enough, he is wily, and circumspect for stirring up any
sedition. When he keepeth his territory, all is in peace. If
there were any man that preached in England in times past,
in tiie Pope's times, as peradventure there was two or three,
straightways he was taken and nipped in the head with the
title of an heretic. When he hath the religion in possession,
he stirreth up no sedition, I warrant you.

How many dissensions have we heard of in Turky ? But
a few, I warrant you. He busieth himself there with no
dissension. For he hath there dominion in the open religion,
and needeth not to trouble himself any further. The Jews,
like runagates, wheresoever they dwell (for they be dispersed,
and be tributaries in all countries where they inhabit), look
whether ye hear of any heresies among them? But when
fortis supervenerit, when one stronger than the devil cometh
in place, which is our Savour Jesus Christ, and revealeth
his word, then the devil roareth; then he bestir reth him;
then he raiseth diversity of opinions to slander God's word.
And if ever concord should have been in religion, when
should it have been but when Christ was here ? Ye find
fault with preachers, and say, they cause sedition. We are
noted to be rash, and undiscreet in our preaching. Yet as
discreet as Christ was, there was diversity ; yea, what he
was himself. For when he asked what men called him, his
apostles answered him, " Some say you are John Baptist,
some say you are Elias, and some say you are one of the
prophets ; " and these were they that spake best of him. For
some said he was a Samaritan, that he had a devil within
him, a glosser, a drinker, a pot-companion. There was
never prophet to be compared to him, and yet was there
never more dissension than when he was, and preached

112 Third Sermon preached before

himself. If it were contraried then, will ye think it shall not
be contraried now, when charity is so cold and iniquity so
strong ? Thus these backbiters and slanderers must be
convinced. St Paul said, there shall be intractabiles, that will
whimp and whine ; there shall be also vanilogui, vain-speakers.
For the which St Paul appointeth the preacher to stop their
mouths, and it is a preacher's office to be a mouth-stopper.

This day I must somewhat do in the second office : I must
be a gainsayer, and I must stop their mouths, convince, refel
and confute that they speak slanderously of me. There be
some gainsayers ; for there be some slanderous people, vain-
speakers, and intractabiles, which I must needs speak
against. But first I will make a short rehearsal to put you
in memory of that that I spake in my last sermon. And
that done, I will confute one that slandereth me. For one
there is that I must needs answer unto ; for he slandereth me
for my preaching before the king's majesty. There be some
to blame, that when the preacher is weary, yet they will
have him speak all at once. Ye must tarry till ye hear
more ; ye must not be offended till ye hear the rest.
Hear all and then judge all. What, ye are very hasty,
very quick with your preachers ! But before I enter fur-
ther into this matter, I shall desire you to pray, &c.

First of all, as touching my first sermon, I will run it
over cursorily, ripping a little the matter. I brought in a
history of the bible, exciting my audience to beware of by-
walkings, to walk ordiriately, plainly, the king's highway,
and agree to that which standeth with the order of a realm.
I shewed you how we were under the blessing of God, for
our king is tiobilis. I shewed you we have a noble king,
true inheritor to the crown without doubt. I shewed further-
more of his godly education. He hath such schoolmasters
as cannot be gotten in all the realm again.

Wherefore we may be sure that God blessed this realm,
although he cursed the realm whose ruler is a child, under
whom the officers be climbing, and gleaning, stirring, scratch-
ing and scraping, and voluptuously set on banqueting, and
for the maintenance of their voluptuousness go by-walks.
And although he be young, he hath as good and as sage a
council as ever was in England ; which we may well know
by their godly proceedings, and setting forth the word of
God. Therefore let us not be worse than the stiff-necked
Jews. In king Josias' time, who being young did alter,

King Edward the Sixth 113

change, and correct wonderfully the religion, it was never
heard in Jewry, that the people repined or said, " The king
is a child : this gear will not last long : it is but one or two
men's doings: it will not tarry but for a time ; the king knoweth
it not." Wo worth that ever such men were born ! Take
heed lest for our rebellion God take his blessing away from us !

I entered into the place of the king's pastime : I told
you how he paust pass his time in reading the book of God,
(for that is the king's pastime by God's appointment,) in the
which book he shall learn to fear God. Oh how careful
God is to set in an order all things that belong to a king, in
his chamber, in his stable, in his treasure-house !

These peevish people in this realm have nothing but " the
King, the King," in their mouths, when it maketh for their
purpose. As there was a doctor that preached, " the king's
Majesty hath his holy water, he creepeth to the cross : " and
then they have nothing but " the King, the King," in their
mouths. These be they, my good people, that must have
their mouths stopped : but if a man tell them of the King's
proceedings, now they have their shifts and their put-offs,
saying, " We may not go before a law, we may break no
order." These be the wicked preachers ; their mouths must
be stopped : these be the gainsayers.

Another thing there is that I told you of, Ne elevetur cor
regis, &c., "The king must not be proud over his brethren."
He must order his people with brotherly love and charity.
Here I brought in examples of proud kings. It is a great
pride in kings and magistrates when they will not hear, nor
be conformable to the sound doctrine of God. It is another
kind of pride in kings when they think themselves so high,
so lofty, that they disdain, and think it r>ot for their honour,
to hear poor men's causes themselves. They have claw-backs
that say unto them, " What, Sir ? What need you to trouble
yourself? Take you your pleasure, hunt, hawk, dance, and
dally : let us alone ; we will govern and order the common-
weal matters well enough." Wo worth them! they have been
the root of all mischief and destruction in this realm.

A king ought not only for to read and study, but also to
pray. Let him borrow example of Salomon, who pleased
God highly with his petition, desiring no worldly things, but
wisdom, which God did not only grant him, but because he
asked wisdom, he gave him many more things ; as riches,
honour, and such like. Oh, how^ it pleased God that he

114 Third Sermon preached before

asked wisdom ! And after he had given him this wisdom,
he sent him also occasion to use the same by a couple of
strumpets. Here I told an example of a meek king, who so
continued, until he came into the company of strange women.
He heard them not by means, or by any other, but in his
own person; and I think verily the natural mother had never
had her own child, if he had not heard the cause himself.
They were meretrices, whores ; although some excuse the
matter, and say they were but tipplers, such as keep ale-
houses. But it is but folly to excuse them, seeing the Jews
were such, and not unlike but they had their stews, and the
maintenance of whoredom, as they had of other vices.

One thing I must here desire you to reform, my lords :
you have put down the stews : but I pray you what is the
matter amended? What availeth that? Ye have but changed
the place, and not taken the whoredom away. God should
be honoured every where ; for the scripture saith, Dommi est
terra et pletiitudo ejus. ■ " The earth and the land is the
Lord's." What place should be, then, within a christian
realm left for to dishonour God ? I must needs shew you
such news as I hear : for though I see it not myself, not-
withstanding it cometh faster to me than I would wish.
I do as St Paul doth to the Corinthians : Auditur inter vos
stuprum ; " There is such a whoredom among you as is not
among the gentiles." So likewise auditur, I hear say that
there is such a whoredom in England as never was seen the
like. He charged all the Corinthians for one man's offence,
saying they were all guilty for one man's sin, if they would
not correct and redress it, but wink at it. Lo, here may
you see how that one man's sin polluted all Corinth. "A
litde leaven, as St Paul saith, " corrupteth a great ^deal ot
dough." This is, communicare alie?iis peccatis, "to be
partaker of other men's sins." I advertise you in God's
name, look to it. I hear say there is now more whoredom
in London than ever there was on the Bank. These be
the news I have to tell you : I fear they be true. Ye ought
to hear of it, and redress it. I hear of it, and, as St Paul
saith, aliqua ex parte credo. There is more open whore-
dom, more stewed whoredom, than ever was before. For
God's sake let it be looked upon; it is your office to see
unto it. Now to my confutation.

There is a certain man that, shortly after my first ser-
mon, being asked if he had been at the sermon that day,

King Edward the Sixth 115

answered, Yea. " I pray you," said he, " how liked you
him ? " " Marry," said he, " even as I hked him always :
a seditious fellow." Oh Lord ! he pinched me there indeed ;
nay, he had rather a full bite at me. Yet I comfort myself
with that, that Christ hknself was noted to be a stirrer up
of the people against the emperor ; and was contented to be
called seditious. It becometh me to take it in good worth :
I am not better than he was. In the king's days that dead
is a many of us were called together before him to say our
minds in certain matters. In the end, one kneeleth me down,
and accuseth me of sedition, that I had preached seditious
doctrine. A heavy salutation, and a hard point of such a
man's doing, as if I should name him, ye would not think
it. The king turned to me and said, " What say you to
that, sir ? " Then I kneeled down, and turned me first
to mine accuser, and required him : " Sir, what form of
preaching would you appoint me to preach before a king ?
Would you have me for to preach nothing as concerning a
king in the king's sermon ? Have you any commission to
appoint me what I shall preach?" Besides this, I asked him
divers other questions,^ and he would make no answer to none
of them all : he had nothing to say. Then I turned me to
the king, and submitted myself to his Grace, and said, " I
never thought myself worthy, nor I never sued to be a
preacher before your Grace, but I was called to it, and would
be willing, if you mislike me, to give place to my betters ;
for I grant there be a great many more worthy of the room
than I am. And if it be your Grace's pleasure so to allow
them for preachers, I could be content to bear their books
after them. But if your Grace allow me for a preacher,
I would desire your Grace to give me leave to discharge my
conscience ; give me leave to frame my doctrine according to
mine audience : I had been a very dolt to have preached so
at the borders of your realm, as I preach before your Grace."
And I thank Almighty God, which hath always been my
remedy, that my sayings were well accepted of the king ; for,
like a gracious lord, he turned into another communication.
It is even as the scripture saith. Cor regis in manu Dominiy
" The Lord directed the king's heart." Certain of my friends
came to me with tears in their eyes, and told me they looked
I should have been in the tower the same night. Thus have
I evermore been burdened with the word of sedition. I have
offended God grievously, transgressing his law, and but for

Ii6 Third Sermon preached before

this remedy and his mercy I would not look to be saved :
as for sedition, for aught that I know, methinks I should not
need Christ, if I might so say ; but if I be clear in any
thing, I am clear in this. So far as I know mine own
heart, there is no man further from sedition than I ; which
I have declared in all my doings, and yet it hath been ever
laid to me.

Another time, when I gave over rriine office, I should
have received a certain duty that they call a Pentecostal :
it came to the sum of fifty and five pound : I set my com-
missary to gather it, but he could not be suffered, for it was
said a sedition should rise upon it. Thus they burdened me
ever with sedition. So this gentleman cometh up now with
sedition. And wot ye what ? I chanced in my last sermon
to speak a merry word of the new shilling, to refresh my
auditory, how I was like to put away my new shilling for
an old groat. I was herein noted to speak seditiously. Yet
I comfort myself in one thing, that I am not alone, and
that I have a fellow ; for it is consolatio miserorum : it is
comfort of the wretched to have company.

When I was in trouble \ it was objected and said unto
me, that I was singular ; that no man thought as I thought ;
that I loved a singularity in all that I did ; and that I took
a way contrary to the king and the whole parliament : and
that I was travailed with them that had better wits than I,
that I was contrary to them all. Marry, Sir, this was sore
thunderbolts. I thought it an irksome thing to be alone, and
to have no fellow. I thought it was possible it might not be
true that they told me. In the seventh of John, the priests
sent out certain of the Jews, to bring Christ unto them
violently. When they came into the temple and heard him
preach, they were so moved with his preaching, that they
returned home again, and said to them that sent them,
Nunqnam sic locutus est homo ut hie homo : " There was
never man spake like this man." Then answered the Pha-
risees, JVum et vos seducti estis ? " What, ye brain-sick fools,
ye hoddy-pecks ^, ye doddy-pouls ^, ye huddes *, do ye be-
lieve him ? are you seduced also ? Nunquis ex principi-
bus credit in eum ? Did ye see any great man, or any
great officer take his part ? Do ye see anybody follow him

' Respecting the Statute of the Six Articles.

■^ hoddypake : a term of reproach synonymous with cuckold. Toone.

' doddy-polls, thickheads, dolts. * husks, refuse of the earth.

King Edward the Sixth 117

but beggarly fishers, and such as have nothing to take to ?
Nunquis ex Pharisceis ? Do ye see any holy man, any
perfect man, any learned man, take his part ? Turba quce
ignorat legem execrabilis est: This lay people is accursed:
it is they that know not the law that take his part, and none
else."

Lo, here the Pharisees had nothing to choke the people
withal but ignorance. They did as our bishops of England,
who upbraided the people always with ignorance, where they
were the cause of it themselves. There were, saith St John,
multi ex principibus qui crediderunt in eum, " Many of the
chief men believed in him ; " and that was contrary to the
Pharisees' saying. Oh then, belike they belied him, he was
not alone. So thought I, there be more of mine opinion than
I thought : I was not alone. I have now gotten one fellow
more, a companion of sedition; and wot ye who is my fellow ?
Esay the prophet. I spake but of a little pretty shilling,
but he speaketh to Jerusalem after another sort, and was so
bold to meddle with their coin. " fhou proud, thou covetous,
thou haughty city of Hierusalem : " Argentum tuum versum
est in sj^oriam. " Thy silver is turned into," what ? into
testions^? Scoriam : "into dross."

Ah, seditious wretch ! what had he to do with the mint ?
Why should not he have left that matter to some master of
policy to reprove ? " Thy silver is dross ; it is not fine, it
is counterfeit ; thy silver is turned ; thou hadst good silver."
What pertained that to Esay ? Marry, he espied a piece
of divinity in that policy ; he threateneth them God's
vengeance for it. He went to the root of the matter, which
was covetousness. He espied two points in it, that either
it came of covetousness, which became him to reprove ; or
else that it tended to the hurt of the poor people : for the
naughtiness of the silver was the occasion of dearth of all
things in the realm. He imputeth it to them as a great
crime. He may be called a master of sedition indeed. Was
not this a seditious varlet, to tell them this to their beards,
to their face ?

This seditious man goeth also forth, saying, Vinum
tuum mixtum est aqua, " Thy wine is mingled with water."
Here he meddleth with vintners : belike there were brewers

' Or testoon. A coin originally worth a shilling ; afterwards
" cried down " to ninepence; and finally to sixpencCj which still retains
the name of tester.

ii8 Third Sermon preached before

in those days, as there be now. It had been good for our
missal-priests to have dwelled in that country ; for they
might have been sure to have their wine well mingled
with water. I remember how scrupulous I was in my time
of blindness and ignorance : when I should say mass, I have
put in water twice or thrice for failing ; insomuch when I
have been at my memento, I have had a grudge in my
conscience, fearing that I had not put in water enough.
And that which is here spoken of wine, he meaneth it of
all arts in the city, of all kinds of faculties ; for they have
all their medleys and minglings. That he speaketh of one
thing, he meaneth generally of all. I must tell you more
news yet.

I hear say there is a certain cunning come up in mixing
of wares. How say you ? were it no wonder to hear that
cloth-makers should become poticaries ? Yea, and (as I hear
say) in such a place, where as they have professed the gospel
and the word of God most earnestly of a long time ? See
how busy the devil is to slander the word of God. Thus
the poor gospel goeth to wrack. If his cloth be seventeen
yards long, he will set him on a rack, and stretch him out
with ropes, and rack him till the sinews shrink again, while
he hath brought him to eighteen yards. When they have
brought him to that perfection, they have a pretty feat to
thick him again. He makes me a powder for it, and plays
the poticary ; they call it flodk-powder ; they do so incor-
porate it to the cloth, that it is wonderful to consider :
truly a goodly invention Ly Oh that so goodly wits should
be so ill applied ! They may well deceive the people, but
they cannot deceive God. They were wont to make beds
of flocks, and it was a good bed too : now they have
turned their flocks into powder, to play the false thieves with
it. O wicked devil ! what can he not invent to blaspheme
God's word ? These mixtures come of covetousness. They
are plain theft. Wo worth that these flocks should so
slander the word of God! As he said to the Jews, "Thy
wine is mingled with water," so might he have said to us of
this land, " Thy cloth is mingled with flock-powder." He
goeth yet on.

This seditious man reproveth this honourable city, and
saith, Principes tui infideles ; " Thou land of Jerusalem,
thy magistrates, thy judges are unfaithful : " they keep no
touch, they will talk of many gay things, they will pretend

King Edward the Sixth 1 19

this and that, but they keep no promise. They be worse
than unfaithful. He was not afraid to call the officers
unfaithful, et socii furum ; and " fellows of thieves : " for
thieves and thieves' fellows be all of one sort. They were
wont to say, " Ask my fellow if I be a thief." He calleth
princes thieves. What! princes thieves? What a seditious
harlot was this ! Was he worthy to live in a commonwealth
that would call princes on this wise, fellows of thieves ?
Had they a standing at Shooters-Hill, or Standgate-hole,
to take a purse ? Why ? Did they stand by the high-
way side? Did they rob, or break open any man's house
or door ? No, no ; that is a gross kind of thieving. They
were princes : they had a prince-like kind of thieving, Omnes
diligunt 7nunera : " they all love bribes." Bribery is a
princely kind of thieving. They will be waged by the
rich, either to give sentence against the poor, or to put
off the poor man's causes. This is the noble theft of
princes and of magistrates. They are bribe-takers. Now-a-
days they call them gentle rewards: let them leave their
colouring, and call them by their christian name, bribes :
Omnes diligunt munera. " All the princes, all the judges,
all the priests, all the rulers, are bribers." What ? Were
all the magistrates in Jerusalem all bribe-takers ? None
good ? No doubt there were some good. This word omnes
signifieth the most part ; and so there be some good, I doubt
not of it, in England. But yet we be far worse than those
stiff-necked Jews. For we read of none of them that
winced nor kicked against Esay's preaching, or said that he
was a seditious fellow. It behoveth the magistrates to be
in credit, and therefore it might seem that Esay was to
blame to speak openly against the magistrates. It is very
sure that they that be good will bear, and not spurn at
the preachers : they that be faulty they must amend, and
neither spurn, nor wince, nor whine. He that findeth
himself touched or galled, he declareth himself not to be
upright. Wo worth these gifts ! they subvert justice every-
where. Sequuntur retributiones : " they follow bribes."
Somewhat was given to them before, and they must needs
give somewhat again : for Giffe-gaffe was a good fellow ;
this Giffe-gaffe led them clean from justice. " They follow
gifts."

A good fellow on a time bade another of his friends to a
breakfast, and said, "If you will come, you shall be welcome ;

I20 Third Sermon preached before

but I tell you aforehand, you shall have but slender fare :
one dish, and that is all." " What is that," said he ? "A
pudding, and nothing else." "Marry," said he, "you cannot
please me better ; of all meats, that is for mine own tooth ;
you may draw me round about the town with a pudding."
These bribing magistrates and judges follow gifts faster than
the fellow would follow the pudding.

I am content to bear the title of sedition with Esay :
thanks be to God, I am not alone, I am in no singularity.
This same man that laid sedition thus to my charge was
asked another time, whether he were at the sermon at Paul's
cross : he answered that he was there : and being asked
what news there; "Marry," quoth he, "wonderful news; we
were there clean absolved, my mule and all had full absolu-
tion." Ye may see by this, that he was such a one as rode
on a mule, and that he was a gentleman. Indeed his mule
was wiser than he ; for I dare say the mule never slandered
the preacher. O what an unhappy chance had this mule,
to carry such an ass upon his back ! I was there at the
sermon myself: in the end of his sermon he gave a general
absolution, and, as far as I remember, these or such other
like words, but at the least I am sure this was his meaning ;
" As many as do acknowledge yourselves to be sinners, and
confess the same, and stand not in defence of it, and heartily
abhorreth it, and will believe in the death of Christ, and be
comformable thereunto. Ego absolvo vos" quoth he. Now,
saith this gentleman, his mule was absolved. The preacher
absolved but such as were sorry and did repent. Belike
then she did repent her stumbling ; his mule was wiser than
he a great deal. I speak not of worldly wisdom, for therein
he is too wise ; yea, he is so wise, that wise men marvel
how he came truly by the tenth part of that he hath : but
in wisdom which consisteth in rebus Dei, in rebus salutis,
in godly matters, anH appertaining to our salvation, in this
wisdom he is as blind as a beetle : tanquam equus et mulus,
in quibus non est intelledus ; " like horses and mules, that
have no understanding." If it were true that the mule
repented her of her stumbling, I think she was better absolved
than he. I pi;ay God stop his mouth, or else to open it
to speak better, and more to his glory !

Another man, quickened with a word I spake, as he said,
opprobriously against the nobility, that their children did not
set forth God's word, but were unpreaching prelates, was

King Edward the Sixth 121

offended with me. I did not mean so but that some
noblemen's children had set forth God's word, howbeit the
poor men's sons have done it always for the most part.
Johannes Alasco was here, a great learned man, and, as they
say, a nobleman in his country, and is gone his way again :
if it be for lack of entertainment, the more pity. I would
wish such men as he to be in the realm ; for the realm
should prosper in receiving of them : Qui vos recipit me
recipit, " Who receiveth you, receiveth me," saith Christ ; and
it should be for the king's honour to receive them and keep
them. I heard say Master Melancthon, that great clerk,
should come hither. I would wish him, and such as he is,
to have two hundred pound a year ; the king should never
want it in his coffers at the year's end. There is yet
among us two great learned men, Petrus Martyr and Barnard
Ochin, which have a hundred marks apiece : I would the
king would bestow a thousand pound on that sort.

Now I will to my place again. In the latter end of my
sermon, I exhorted judges to hear the small as well as the
gxtzX; Juste quod justum est judicare, "You must not only
do justice, but do it justly : " you must observe all circum-
stances : you must give justice, and minister just judgment
in time ; for the delaying of matters of the poor folk is as
sinful before the face of God as wrong judgment.

I rehearsed here a parable of a wicked judge, which for
importunity's sake heard the poor woman's cause, &c.

Here is a comfortable place for all you that cry out, and
are oppressed : for you have not a wicked judge, but a
merciful judge to call unto. I am not now so full of foolish
pity, but I can consider well enough that some of you
complain without a cause. They weep, they wail, they mourn,
I am sure some not without a cause : I did not here reprove
all judges, and find fault with all. I think we have some as
painful magistrates as ever was in England ; but I will not
swear they be all so : and they that be not of the best, must
be content to be taught, and not disdain to be reprehended.
David saith, Erudimini qui judicatis terrain : I refer it
to your conscience, vos qui judicatis terram, " ye that be
judges on the earth," whether ye have heard poor men's
causes with expedition or no. If ye have not, then erudimini,
be content to be touched, to be told. You widows, you
orphans, you poor people, here is a comfortable place for you.
Though these judges of the world will not hear you, there is

122 Third Sermon preached before

one will be content with your importunity ; he will remedy
you, if you come after a right sort unto him. Ye say, the
judge doth blame you for your importunity, it is irksome
unto him. He entered into this parable to teach you to be
importune in your petition ; non defatigari, " not to be
weary." Here he teacheth you how to come to God in
adversity, and by what means, which is by prayer. I do
not speak of the merit of Christ ; for he saith. Ego sum via,
" I am the way : " Qui credit in me, habet vitam ceterna7n,
" Whoso believeth in me hath everlasting life." But when
we are come to Christ, what is our way to remedy adversity
in anguish, in tribulations, in our necessities, in our injuries ?
The way is prayer. We are taught by the commandment
of God, Invoca me in die tribulafioftis, et ego eripiam te.
Thou widow, thou orphan, thou fatherless child, I speak
to thee, that hast no friends to help thee : " call upon me
in the day of thy tribulation, call upon me ; Ego eripiam
te, I will .pluck thee away, I will deliver thee, I will take
thee away, I will relieve thee, thou shalt have thy heart's
desire."

Here is the promise, here is the comfort : Glorificabis
me, " Thou shalt glorify me ; thank me, accept me for the
author of it, and thank not this creature or that for it." Here
is the judge of all judges ; come unto me, and he will hear
you : for he saith, Quicquid petieritis Patrem in nomine
meo, &c., " Whatsoever ye ask my Father in my name, shall
be given you through my merits." "You miserable people,
that are wronged in the world, ask of my Father in your
distresses ; but put me afore, look you come not with brags
of your own merits, but come in my name, and by my
merit." He hath not the property of this stout judge ; he
will bear your importuna<"eness, he will not be angry at your
crying and calling. The prophet saith, Speraverunt in te
patres nostri, et exaudivisti illos ; " Thou God, thou God,
our fathers did cry unto thee, and thou heardest them. Art
not thou our God as well as theirs ? " There is nothing more
pleasant to God than for to put him in remembrance of his
goodness shewed unto our forefathers. It is a pleasant thing
to tell God of the benefits that he hath done before our time.
Go to Moses, who had the guiding of God's people ; see how
he used prayer as an instrument to be delivered out of ad-
versity, when he had great rough mountains on every side of
him, and before him the Red Sea; Pharao's host behind

King Edward the Sixth 123

him, peril of death round about him. What did he? despaired
he? No. Whither went he? He repaired to God with his
prayer, and said nothing : yet with a great ardency of
spirit he pierced God's ear : " Now help, or never, good
Lord ; no help but in thy hand," quoth he. Though he never
moved his lips, yet the scripture saith he cried out, and the
Lord heard him, and said, Quid damas ad me ? " Why
criest thou out so loud?" The people heard him say nothing,
and yet God said, "Why criest thou out?" Straightways
he struck the water with his rod, and divided it, and it
stood up like two walls on either side, between the which
God's people passed, and the persecutors were drowned.
(Exod. xiv.)

Josue was in anguish and like distress at Jericho, that
true captain, that faithful judge : no follower of retributions,
no bribe-taker, he was no money-man : who made his petition
to Almighty God to shew him the cause of his wrath toward
him, when his army was plagued after the taking of Jericho.
So he obtained his prayer, and learned that for one man's
fault all the rest were punished. For Achan's covetousness
many a thousand were in agony and fear of death, who hid
his money, as he thought, from God. But God saw it well
enough, and brought it to light. This Achan was a by-
walker. Well : it came to pass, when Josua knew it, straight-
ways he purged the army, and took away maliiin de Israel,
that is, wickedness from the people. For Josua called him
before the people, and said, Da gloriam Deo, " Give praise
to God ; tell truth, man : " and forthwith he told it : and then
he and all his house suffered death. A goodly ensample for
all magistrates to follow. Here was the execution of a true
judge : he was no gift-taker, he was no winker, he was no
by-walker. Also when the Assyrians with an innumerable
power of men in Joshaphat's time overflowed the land of
Israel, Joshaphat, that good king, goeth me straight to
God, and made his prayer : Non est in nostra fortitudine
(said he) hide popido resistere ; " It is not in our strength,
O Lord, to resist this people." And after his prayer God
delivered him, and at the same time ten thousand were
destroyed. So, ye miserable people, you must go to God
in anguishes, and make your prayer to him.

Arm yourselves with prayer in your adversities. Many
begin to pray, and suddenly cast away prayer; the devil
putteth such phantasies in their heads, as though God would

124 Third Sermon preached before

not intend them, or had somewhat else to do. But you must
be importune, and not weary, nor cast away prayer: nay,
you must cast away sin ; God will hear your prayer, albeit
you be sinners. I send you to a judge that will be glad
to hear you. You that are oppressed, I speak to you.
Christ in this parable doth paint the good-will of God toward
you, O miserable people ! He that is not received, let him
not despair, nor think that God hath forsaken him : for God
tarrieth till he seeth a time, and better can do all things for
us, than we ourselves can wish.

"There was a wicked judge," &c. What meaneth it
that God borroweth this parable rather of a wicked judge,
than of a good ? Belike good judges were rare at that time :
and trow ye the devil hath been asleep ever since ? No, no :
he is as busy as ever he was. The common manner of a
wicked judge is, neither to fear God nor man. He consider-
eth what a man he is, and therefore he careth not for man,
because of his pride. He looketh high over the poor ; he
will be had in admiration, in adoration. He seemeth to be
in a protection. Well, shall he escape ? No, no. Est Deus
in coelo, " There is a God in heaven ; " he accepteth no
persons, he will punish them. There was a poor woman
came to this judge, and said, Vindica me de adversario,
"See that mine adversary do me no wrong." He would not
hear her, but drove her off. She had no money to wage
either him, either them that were about him. Did this
woman well to be avenged of her adversary ? May christian
people seek vengeance ? The Lord saith, Mihi vindictam et
ego retribiiam ; " When ye revenge, ye take mine office
upon you." This is to be understood of private vengeance.
It is lawful for God's flock to use means to put away wrongs ;
to resort to judges, to require to have sentence given of
right. St Paul sent to Lysias the tribune, to have this
ordinary remedy : and Christ also said. Si male lociitus sum,
&c., " If I have spoken evil, rebuke me." Christ here an-
swered for himself Note here, my lords and masters, what
case poor widows and orpTians be in. I will tell you, my
lords judges, if ye consider this matter well, ye should be
more afraid of the poor widow, than of a nobleman, with all
the friends and power that he can make.

But now-a-days the judges be afraid to hear a poor man
against the rich ; insomuch they will either pronounce against
him, or so drive off the poor man's suit, that he shall not be

King Edward the Sixth 125

able to go through with it. The greatest man in a realm
cannot so hurt a judge as a poor widow ; such a shrewd turn
she can do him. And with what armour, I pray you ? She
can bring the judge's skin over his ears, and never lay hands
upon him. And how is that ? LacrymcB miserorum de-
scendunt ad maxillas, " The tears of the poor fall down upon
their cheeks," et ascendunt ad cxluni, " and go up to heaven,"
and cry for vengeance before God, the judge of widows, the
father of widows and orphans. Poor people be oppressed
even by laws. Vce its qui condunt leges iniquas ! "Wo
worth to them that make evil laws against the poor ! What
shall be to them that hinder and mar good laws ? " Quid
facietis in die ultionis ? " What will ye do in the day of great
vengeance, when God shall visit you ? " He saith, he will
hear the tears of poor women when he goeth on visitation.
For their sake he will hurt the judge, be he never so high.
Deus transfert regna. He will for widows' sakes change
realms, bring them into temptation, pluck the judges' skins
over their heads.

Cambyses was a great emperor, such another as our
master is : he had many lords-deputies, lords-presidents,
and lieutenants under him. It is a great while ago since
I read the history. It chanced he had under him in one
of his dominions a briber, a gift-taker, a gratifier of rich
men ; he followed gifts as fast as he that followed the
pudding ; a hand-maker in his office, to make his son a
great man ; as the old saying is, " Happy is the child whose
father goeth to the devil." The cry of the poor widow
came to the emperor's ear, and caused him to flay the
judge quick, and laid his skin in his chair of judgment,
that all judges that should give judgment afterward should
sit in the same skin. Surely it was a goodly sign, a
goodly monument, the sign of the judge's skin. I pray
God we may once see the sign of the skin in England !

Ye will say, peradventure, that this is cruelly and un-
charitably spoken. No, no ; I do it charitably, for a love I
bear my country. God saith. Ego visiiabo, " I will visit."
God hath two visitations : the first is, when he revealeth his
word by preachers; and where the first is accepted, the second
Cometh not. The second visitation is vengeance. He went a
visitation, when he brought the judge's skin over his ears.
If his word be despised, he cometh with his second visitation,
with vengeance.

126 Third Sermon preached before

Noe preached God's word a hundred years, and was
laughed to scorn, and called an old doting fool. Because
they would not accept this first visitation, God visited them
the second time ; he poured down showers of rain, till all the
world was drowned. Loth was a visitor of Sodome and Go-
morre ; but because they regarded not his preaching, God
visited them the second time, and burnt them all up with
brimstone, saving Loth. Moses came first a visitation into
Egypt with God's word, and because they would not hear
him, God visited them again, and drowned them in the Red
sea. God likewise with his first visitation visited the Israel-
ites by his prophets ; but because they would not hear his
prophets, he visited them the second time, and dispersed
them in Assyria and Babylon. John Baptist likewise, and
our Saviour Christ, visited them afterward, declaring to them
God's will ; and because they despised these visitors, he de-
stroyed Hierusalem by Titus and Vespasianus. Germany was
visited twenty years with God's word, but they did not
earnestly embrace it, and in life follow it, but made a mingle-
mangle and a hotch-potch of it — I cannot tell what, partly
popery, partly true religion, mingled together. They say in
my country, when they call their hogs to the swine-trough,
' Come to thy mingle-mangle, come pur, come pur : ' even so
they made mingle-mangle of it. They could clatter and prate
of the gospel ; but when all cometh to all, they joined popery
so with it that they marred all together : they scratched and
scraped all the livings of the church, and under a colour of
religion turned it to their own proper gain and lucre. God,
seeing that they would not come unto his word, now he visit-
eth them in the second time of his visitation, with his wrath :
for the taking away of God's word is a manifest token of his
wrath.

We have now a first visitation in England ; let us beware
of the second. We have the ministration of his word ; we
are yet well : but the house is not clean swept yet. God
hath sent us a noble king in this his visitation ; let us not
provoke him against us. Let us beware ; let us not displease
him ; let us not be unthankful and unkind ; let us beware of
by-walking and contemning of God's word ; let us pray dili-
gently for our king; let us receive with all obedience and
prayer the word of God.

A word or two more, and I commit you to God. I will
monish you of a thing. I hear say ye walk inordinately, ye

King Edward the Sixth 127

talk unseemly, otherwise than it becometh christian subjects :
ye take upon you to judge the judgments of judges. I will
not make the king a pope ; for the pope will have all things
that he doth taken for an article of our faith. I will not
say but that the king and his council may err ; the parlia-
ment houses, both the high and low, may err ; I pray daily
that they may not err. It becometh us, whatsoever they
decree, to stand unto it, and receive it obediently, as far
forth as it is not manifest wicked, and directly against the
word of God. It pertaineth unto us to think the best,
though we cannot render a cause for the doing of everv
thing ; for caritas omnia credit, omnia sperat, " Charity
doth believe and trust all things." We ought to expound
to the best all things, although we cannot yield a reason.

Therefore I exhort you, good people, pronounce in good
part all the facts and deeds of the magistrates and judges.
Charity judgeth the best of all men, and specially of magis-
trates. St Paul saith, Nolite judicare ante tempus donee
Doininus advenerit, "Judge not before the time of the
Lord's coming." Pravu7n cor hominis, " Man's heart is un-
searchable ; " it is a ragged piece of work ; no man knoweth
his own heart ; and therefore David prayeth, and saith, Ab
occultis meis menda me, " Deliver me from my unknown
faults : " I am a further offender than I can see. A man
shall be blinded in love of himself, and cannot see so much in
himself as in other men. Let us not therefore judge judges.
We are accountable to God, and so be they : let them alone,
they have their accounts to make. If we have charity in us,
we shall do this ; for caritas operatur, " Charity worketh."
What worketh it? Marry, omnia credere, omnia sperare,
" to accept all things in good part." Nolite judicare ante
tempus, " Judge not before the Lord's coming." In this we
learn to know antichrist, which doth elevate himself in the
church, and judgeth at his pleasure before the time. His
canonizations, and judging of men before the Lord's judgment,
be a manifest token of antichrist. How can he know saints ?
He knoweth not his own heart. And he cannot know them
by miracles, for some miracle-workers shall go to the devil.

I will tell you what I remembered yesternight in my
bed ; a marvellous tale to perceive how inscrutable a man's
heart is. I was once at Oxford, (for I had occasion to come
that way, when I was in my office ;) they told me it was a
gainer way, and a fairer way; and by that occasion I lay

128 Third Sermon

there a night. Being there, I heard of an execution that was
done upon one that suffered for treason : it was, as ye know,
a dangerous world, for it might soon cost a man his hfe for a
word speaking. I cannot tell what the matter was, but the
judge set it so out that the man was condemned : the twelve
men came in and said, " Guilty ; " and upon that he was
judged to be hanged, drawn, and quartered. When the rope
was about his neck, no man could persuade him that he was
in any fault ; and stood there a great while in the protestation
of his innocency ; they hanged him, and cut him down some-
what too soon, afore he was clean dead ; then they drew him
to the fire, and he revived ; and then he coming to his
remembrance, confessed his fault, and said he was guilty.
Oh, a wonderful example ! It may well be said, Pravum
cor ho minis et inscrutabile, " A crabbed piece of work, and
unsearchable."

I will leave here, for I think you know 'what I mean
well enough. I shall not need to apply this example any
further. As I began ever with this saying, Qucecunque
scripta sunt, like a truant, so I have a common-place to the
end, if my memory fail not, Beati qui audiunt verbum Dei,
et custodiunt illud, " Blessed be they that hear the word of
God, and keep it." It must be kept in memory, in living, and
in our conversation : and if we so do, we shall come to the
blessedness which God prepared for us through his son Jesus
Christ ; to the which may he bring us all. Amen.

SERMONS PREACHED BEFORE KING
EDWARD THE SIXTH

The Fourth Sermon preached before King Edward,
March 2gth, 1549.

Quacunque scripta sunt, ad nostram dodrinam, &c. — ROMANS xv. 4,
All things that are written, are written to be our doctrine.

The parable that I took to begin with, most honourable
audience, is written in the eighteenth chapter of St Luke ;
and there is a certain remnant of it behind yet. The parable
is this : " There was a certain judge in a city that feared
neither God nor man. And in the same city there was a
widow that required justice at his hands ; but he would not
hear her, but put her off, and delayed the matter. In pro-
cess, the judge, seeing her importunity, said, ' Though I fear
neither God nor man, yet for the importunity of the woman
I will hear her ; lest she rail upon me, and molest me with
exclamations and outcries, I will hear her matter, I will make
an -end of it.' " Our Saviour Christ added more unto this,
and said, Audite, quid judex dicat, &c. " Hear you," said
Christ, " what the wicked judge said. And shall not God
revenge his elect, that cry upon him day and night ?
Although he tarry, and defer them, I say unto you, he
will revenge them, and that shortly. But when the Son of
man shall come, shall he find faith in the earth ? "

That I may have grace so to open the remnant of this
parable, that it may be to the glory of God, and edifying
of your souls, I shall desire you to pray, in the which
prayer, &c.

I shewed you the last day, most honourable audience,
the cause why our Saviour Christ rather used the example of
a wicked judge, than of a good. And the cause was, for
that in those days there was great plenty of wicked judges,
so that he might borrow an example among them well

129 K

130 Fourth Sermon preached before

enough ; for there was much scarcity of good judges. I did
excuse the widow also for coming to the judge against her
adversary, because she did it not of malice, she did it not
for appetite of vengeance. And I told you that it was good
and lawful for honest, virtuous folk, for God's people, to use
the laws of the realm as an ordinary help against their ad-
versaries, and ought to take them as God's holy ordinances,
for the remedies of their injuries and wrongs, when they are
distressed ; so that they do it charitably, lovingly, not of
malice, not vengeably, not covetously.

I should have told you here of a certain sect of heretics
that speak against this order and doctrine ; they will have no
magistrates nor judges on the earth. Here I have to tell
you what I heard of late, by the relation of a credible person
and a worshipful man, of a town in this realm of England,
that hath above five hundred heretics of this erroneous opi-
nion in it, as he said. Oh, so busy the devil is now to hinder
the word coming out, and to slander the gospel ! A sure
argument, and an evident demonstration, that the light of
God's word is abroad, and that this is a true doctrine that
we are taught now ; else he would not roar and stir about as
he doth. When that he hath the upper hand, he will keep
his possession quietly, as he did in the popish days, when
he bare a rule of supremacy in peaceable possession. If he
reigned now in open religion, in open doctrine, as he did
then, he would not stir up erroneous opinions ; he would have
kept us without contention, without dissension. There is no
such diversity of opinion among the Turks, nor among the
Jews. And why ? For there he reigneth peaceably in the
whole religion. Christ saith, Cum fortis arinatus custodierit
atrium, &c. " When the strong armed man keepeth his
house, those things that he hath in possession are in a quiet-
ness, he doth enjoy them peaceably : " sed cum fortior eo
supervenerit, " But when a stronger than he cometh upon
him," when the light of God's word is once revealed, then he
is busy ; then he roars ; then he fisks abroad, and stirreth up
erroneous opinions to slander God's word. And this is an
argument that we have the true doctrine. I beseech God
continue us and keep us in it ! The devil declareth the same,
and therefore he roars thus, and goeth about to stir up these
wanton heads and busy brains.

And will you know where this town is ? I will not tell
you directly ; I will put you to muse a little ; I will utter

King Edward the Sixth 131

the matter by circumlocution. Where is it? Where the
bishop of the diocese is an unpreaching prelate. Who is
that ? If there be but one such in all England, it is easy to
guess : and if there were no more but one, yet it were too
many by one ; and if there be more, they have the more
to answer for, that they suffer in this realm an unpreaching
prelate unreformed. I remember well what St Paul saith to
a bishop, and though he spake it to Timothy, being a bishop,
yet I may say it now to the magistrates ; for all is one case,
all is one matter : Non communicabis peccatis alienis, " Thou
shalt not be partaker of other men's faults." Lay not thy
hands rashly upon any ; be not hasty in making of curates, in
receiving men to have cure of souls that are not worthy of
the ofifice, that either cannot or will not do their duty. Do
it not. Why ? Quia communicabis peccatis alienis : " Thou
shalt not be partaker of other men's sins." Now methink it
needs not to be partaker of other men's sins ; we shall find
enough of our own. And what is communicare peccatis ali-
enis, "to be partaker of other men's evils," if this be not,
to make unpreaching prelates, and to suffer them to continue
still in their unpreaching prelacy ? If the king and his coun-
cil should suffer evil judges of this realm to take bribes, to
defeat justice, and suffer the great to overgo the poor, and
should look through his fingers, and wink at it, should not
the king be partaker of their naughtiness ? And why ? Is
he not supreme head of the church ? What, is the supre-
macy a dignity, and nothing else ? Is it not accountable ?
I think it will be a chargeable dignity when account shall be
asked of it.

Oh, what advantage hath the devil ! What entry hath the
wolf when the shepherd tendeth not his flock, and leads them
not to good pasture ! St Paul doth say. Qui bene prcesunt
presbyteri duplici honore digni sunt. What is this prcr,esse ?
It is as much to say, as to take charge and cure of souls.
We say, Ille prceest, he is set over the flock. He hath
taken charge upon him. And what is bene pmesse ? To dis-
charge the cure well ; to rule well ; to feed the flock with
pure food and good example of life. Well then ; Qui bene
prcEsunt duplici honore digni sunt, " They that discharge
their cure well are worthy double honour." What is this
double honour ? The first is, to be reverenced, to be had in
estimation and reputation with the people, and to be regarded
as good pastors : another honour is, to have all things neces-

132 Fourth Sermon preached before

sary for their state ministered unto them. This is the double
honour that they ought to have, qui prcesunt bene, that
discharge the cure, if they do it bene.

There was a merry monk in Cambridge in the college
that I was in, and it chanced a great company of us to be
together intending to make ggod cheer, and to be merry ; as
scholars will be merry when they are disposed. One of the
company brought out this sentence : Nil melius quam Icetari,
et facere bene ; "There is nothing better than to be merry,
and to do well." " A vengeance of that bene,'^ quoth the
monk ; " I would that bene had been banished beyond the
sea : and that bene were out, it were well ; for I could be
merry, and I could do, but I love not to do well : that bene
mars all together. I would bene were out," quoth the merry
monk ; " for it importeth many things, to live well, to dis-
charge the cure." Indeed it were better for them if it were
out, and it were as good to be out as to be ordered as it is.
It will be a heavy bene to some of them, when they shall
come to their account. But peradventure you will say,
" What, and they preach not all, yet prcesunt : are they not
worthy double honour ? Is it nt t an honourable order they
be in?" Nay, an horrible misoider; it is an horror rather
than an honour, and horrible rather than honourable, if the
preacher be naught, and do not his duty. And thus go these
prelates about to wrestle for honour, that the devil may take
his pleasure in slandering the realm, and that it may be re-
ported abroad that we breed heresies among ourselves. It is
to be thought that some of them would have it so, to bring
in popery again. This I fear me is their intent, and it shall
be blown abroad to our holy Father of Rome's ears, and
he shall send forth his thunderbolts upon these bruits : and
all this doth come to pass through their unpreaching prelacy.

Are they not worthy double honour ? Nay, rather double
dishonour, not to be regarded, not to be esteemed .among the
people, r.nd to have no living at their hands. For as good
preachers be worthy double honour, so unpreaching prelates
be worthy double dishonour. They must be at their doublets.
But now these two dishonours, what be they ? Our Saviour
Christ doth shew : Si sal infatuatus fuerit, ad nihil ultra
valet nisi ut projiciatur foras ; " If the salt be unsavoury, it
is good for nothing, but to be cast out, and trodden of men."
By this salt is understood preachers, and such as have cure
of souls ? What be they worthy then ? Wherefore serve

King Edward the Sixth 133

they ? For nothing else but to be cast out. Make them
quondams. Out with them ; cast them out of their office :
what should they do with cures, that will not look them it ?
Another dishonour is this, Ut conculcentur ab hominibus,
"To be trodden under men's feet; " not to be regarded, not
to be esteemed. They be at their doublets still. St Paul in
his epistle qualifieth a bishop, and saith that he must be
aptus ad docendtim, ad refellendum, apte, " to teach, and to
confute all manner of false doctrine." But what shall a man
do with aptness, if he do not use it ? It were as good for us
to be without it.

A bishop came to me the last day, and was angry with
me for a certain sermon that I made in this place. His chap>-
lain had complained against me, because I had spoken against
uiipreaching prelates. " Nay," quoth the bishop, " he made
so indifferent a sermon the first day, that I thought he would
mar all the second day : he will have every man a quondam,
as he is." As for my quondamship, I thank God that he gave
me the grace to come by it by so honest a means as I did ;
1 thank him for mine own quondamship : and as for them,
I would not have them made quondams, if they discharge
their office ; I would have them do their duty, I would have
no more quondams, as God help me. I owe them no more
malice than this, and that is none at all.

This bishop answered his chaplain : " Well," says he, " well,
I did wisely to-day ; for as I was going to his sermon, I re-
membered me that I had neither said mass nor matins, and
homeward I gat as fast as I could ; and I thank God I have
said both, and let his unfruitful sermon alone." "Unfruitful,"
saith one; another saith, "seditious." Well, unfruitful is the
best: and whether it be unfruitful or no, I cannot tell; it lieth
not in' me to make it fruitful : and God work not in your
hearts, my preaching can do you but httle good. I am
God's instrument but for a time ; it is he that must give
the increase : and yet preaching is necessary ; for take away
preaching, and take away salvation. I told you of Scala
coeli, and I made it a preaching matter, not a massing matter.
Christ is the preacher of all preachers, the pattern and the
exemplar that all preachers ought to follow. For it was he
by' whom the Father of heaven said, Hie est Filius mens
dilectus, ipsum audite, "This is my well-beloved Son, hear
him." Even he, when he was here on the earth, as wisely,
as learnedly, as circumspectly as he preached, yet his seed

134 Fourth Sermon preached before

fell in three parts, so that the fourth part only was fruitful.
And if he had no better luck that was preacher of all preach-
ers, what shall we look for ? Yet was there no lack in him,
but in the ground: and so now there is no fault in preaching;
the lack is in the people, that have stony hearts and thorny
hearts. I beseech God to amend them ! And as for these
folk that speak against me, I never look to have their good
word as long as I live ; yet will I speak of their wickedness,
as long as I shall be permitted to speak. As long as I live, I
will be an enemy to it. No preachers can pass it over with
silence : it is the original root of all mischief. As for me,
I owe them no other ill will, but I pray God amend them,
when it pleaseth him !

Now to the parable. What did the wicked judge in the
end of the tale? The love of God moved him not. The law
of God was this, and it is writ in the first of Deuteronomy,
Audite eos, " Hear them," These two words will be heavy
words- to wicked judges another day. But some of them
peradventure will say, I will hear such as will give bribes,
and those that will do me good turns. Nay, ye be hedged
out of that liberty. He saith, Ita parvum ut magnum,
" The small as well as great." Ye must do justum, deal
justly, minister justice, and that to all men ; and you must
do \\. juste, in time convenient, without any delays or driving
off, with expedition. Well, I say, neither this law, nor the
word and commandment of God moved this wicked judge,
nor the misery of this widow, nor the uprightness of her
cause, nor the wrong which she took, moved him ; but, to
avoid importunity, and clamour, and exclamation, he gave
her the hearing, he gave her final sentence, and so she had
her request.

This place of judgment, it hath been ever unperfect : it
was never seen that all judges did their duty, that they
would hear the small as well as the great. I will not prove
this by the witness of any private magistrate, but by the
wisest king's saying that ever was : Vidi sub sole, saith
Salomon, in loco justitiie impietatem, et iti loco ceqidtatis
iniquitatem ; " I have seen under the sun," that is to say,
over all in every place, where right judgment should have
been, "wickedness;" as who would say, bribes-taking, defeat-
ing of justice, oppressing of the poor ; men sent away with
weeping tears without any hearing of their causes : and
"in the place of equity," saith he, "I have seen iniquity."

King Edward the Sixth 135

No equity, no justice; a sore word for Salomon to pronounce
universally, generally. And if Salomon said it, there is a
matter in it. I ween he said it not only for his own time,
but he saw it both in those that were before him, and also
that were to come after him. Now comes Esay, and he
affirmeth the same ; speaking of the judgments done in his
time in the common place, as it might be in Westminster-
hall, the Guildhall, the Judges-hall, the Pretor-house ; call it
what you will — in the open place ; f'or judges at that time,
according to the manner, sat in the gates of the city, in the
highway ; a good and godly order, for to sit so that the
poor people may easily come to them. But what saith
Esay, that seditious fellow? He saith of his country this:
Expectavi ut faceret judicium, et fecit iniquitatem ; " I
looked the judges should do their duty, and I saw them
work iniquity." There was bribes-walking, money-making,
making of hands, quoth the prophet, or rather Almighty God
by the prophet ; such is their partiality, affection, and bribes.
They be such money-makers, enhancers, and promoters of
themselves. Esay knew this by the crying of the people.
Ecce clamor populi, saith he ; and though some among
them be unreasonable people, as many be now-a-days,
yet no doubt of it, some cried not without a cause. And
why ? Their matters are not heard, they are fain to go
home with weeping tears, that fall down by their cheeks,
and ascend up to heaven, and cry for vengeance. Let
judges look about them, for surely God will revenge his
elect one day.

And surely methink if a judge would follow but a
worldly reason, and weigh the matter politicly, without these
examples of scripture, he should fear more the hurt that may
be done him by a poor widow, or a miserable man, than by
the greatest gentlemen of them all. God hath pulled the
judges' skins over their heads for the poor man's sake. Yea,
the poor widow may do him more hurt with her poor Pater-
noster in her mouth than any other weapon ; and with two
or three words she shall bring him down to the ground, and
destroy his jollity, and cause him to lose more in one day
than he gat in seven years. For God will revenge these
miserable folks that cannot help themselves. He saith. Ego
in die visitaiionis, ^c, " In the day of visitation I will re-
venge them." An non ulciscetur anima mea ? " Shall not
my soul be revenged ? " As who should say, " 1 must needs

136 Fourth Sermon preached before

take their part." Veniens veniarn, et non tardabo ; " Yes,
though I tarry, and though I seem to hnger never so long,
yet I will come at the length, and that shortly." And if
God spake this, he will perform his promise. He hath for
their sakes, as I told you, pulled the skin over the judges'
ears ere this. King David trusted some in his old age that
did him no very good service. Now, if in the people of
God there were some folks that fell to bribing, then what
was there among the heathen ? Absolon, David's son, was
a by-walker, and made disturbance among the people in his
father's time 3 and though he were a wicked man, and a by-
walker, yet some there were in that time that were good,
and walked uprightly. I speak not this against the judge's
seat ; I speak not as though all judges were naught, and as
though I did not hold with the judges, magistrates, and
officers, as the Anabaptists these false heretics do. But I
judge them honourable, necessary, and God's ordinance.
I speak it as scripture speaketh, to - give a caveat and a
warning to all magistrates, to cause them to look to their
offices. For the devil, the great magistrate, is very busy
now ; he is ever doing, he never ceasejh to go about to make
them like himself. The proverb is. Simile gaudet simili,
" Like would have like." If the judge be good and up-
right, he will assay to deceive him, either by the subtle
suggestion of crafty lawyers, or else by false witness, and
subtle uttering of a wrong matter. He goeth about as much
as he can to corrupt the men of law, to make them fall to
bribery, to lay burdens on poor men's backs, and to make
them fall to perjury, and to bring into the place of judgment
all corruption, iniquity, and impiety.

I have spoken thus much, to occasion all judges and
magistrates to look to their offices. They had need to look
about them. This gear moved St Chrysostom to speak-
this sentence ; Miror si aliquis rectorum potest salvari:
" I marvel," said this doctor, " if any of these rulers or
great magistrates can be saved." He spake it not for
the impossibility of the thing, (God forbid that all the
magistrates and judges should be condemned !) but for the
difficulty.

Oh that a man might have the contemplation of hell;
that the devil would allow a man to look into hell, to see the
state of it, as he shewed all the world when he tempted
Christ in the wilderness ! Commonstrat illi omnia regna

King Edward the Sixth 137

mundi, " He shewed him all the kingdoms of the world,'"'
and all their jollity, and told him that he would give him all,
if he would kneel down and worship him. He lied like a
false harlot : he could not give them, he was not able to give
so much as a goose wing, for they were none of his to give.
The other that he promised them unto, had more right to
them than he. But I say, if one were admitted to view hell
thus, and behold it thoroughly, the devil would say, " On
yonder side are punished unpreaching prelates : I think a
man should see as far as a kenning,^ and see nothing but
unpreaching prelates. He might look as far as Calais, I
warrant you. And then if he would go on the other side,
and shew where that bribing judges were, I think he should
see so many, that there were scant room for any other.
Our Lord God amend it !

Well, to our matter. This judge I speak of said,
"Though I fear neither God, nor man," &c. And did he
think thus? Is it the manner of wicked judges to confess
their faults ? Nay, he thought not so : and had a man come
to him, and called him wicked, he would forthwith have com-
manded him to ward, he would have defended himself stoutly.
It was God that spake in his conscience. God putteth him
to utter such things as he saw in his heart, and were hid to
himself. And there be like things in the scripture, as, Dixit
insipiens in corde suo, Non est Deus ; "The unwise man
said in his heart. There is no God : " and yet, if he should
have been asked the question, he would have denied it.

Esay the prophet saith also, Mendacio protecti sumus ;
" We are defended with lies ; we have put our trust in lies."
And in another place he saith, Ambulabo in pravitate cordis
mei ; " I will walk in the wickedness of my heart." He
uttereth what lieth in his heart, not known to himself,
but to God. It was not for nought that Jeremy describeth
man's heart in his colours : Pravum cor hominis et inscruta-
bik ; " The heart of man is naughty, a crooked and frow-
ard piece of work." Let every man humble himself, and
acknowledge his fault, and do as St Paul did. When the
people to whom he had preached had said many things in
his commendation, yet he durst not justify hiniself: Paul
would not praise himself, to his own justification ; and there-
fore, when they had spoken those things by him, " I pass
not at all," saith he, " what ye say by me, I will not stand
' A distance as far as the eye can distinguish.

138 Fourth Sermon preached before

to your report." And yet he was not so froward, that
when he heard the truth reported of him, he would say-
it to be false ; but he said, " I will neither stand to your
report, though it be good and just, neither yet I will say
that it is untrue." He was bonus pastor^ a good shepherd :
he was one of them qui bene prcesunt, that discharged his
cure ; and yet he thought that there might be a farther
thing in himself than he saw in himself; and therefore he
said, " The Lord shall judge me : 1 will stand only to
the judgment of the Lord." For look, whom he judges
to be good, he is sure ; he is safe ; he is cock-sure. I spake
of this gear the last day, and of some I had little thank
for my labour. I smelled some folks that were grieved
with me for it, because I spake against temerarious judg-
ment. "What hath he to do with judgment?" say they.
I went about to keep you from arrogant judgment. Well ;
I could have said more than I did, and I can say much
more now. For why? I know more of my lord-admiral's
death since that time, than I did know before. " Oh,"
say they, " the man died very boldly ; he would not have
done so, had he not been in a just quarrel." This is
no good argument, my friends : A man seemeth not to fear
death, therefore his cause is good. This is a deceivable
argument : He went to his death boldly, ergo, he standeth'
in a just quarrel. The Anabaptists that were burnt here
in divers towns in England (as I heard of credible men, I
saw them not myself,) went to their death even intrepide,
as ye will say, without any fear in the world, cheerfully.
Well, let them go. There was in the old doctors' times
another kind of poisoned heretics, that were called Dona-
tists ; and these heretics went to their execution, as though
they should have gone to some jolly recreation or banquet,
to some belly-cheer, or to a play. And will ye argue
then, He goeth to his death boldly or cheerfully, ergo, he
dietTi in a just cause ? Nay, that sequel followeth no
more than this : A man seems to be afraid of death, ergo,
he dieth evil. And yet our Saviour Christ was afraid of
death himself.

I warn you therefore, and charge you not to judge them
that be in authority, but to pray for them. It becometh us
not to judge great magistrates, nor to condemn their doings,
unless their deeds be openly and apparently wicked. Charity
requireth the same ; for charity judgeth no man, but well of

King Edward the Sixth 139

everybody. And thus we may try whether we have charity
or no ; and if we have not charity, we are not God's
disciples, for they are known by that badge. He that
is his disciple, hath the work of charity in his breast. It
is a worthy saying of a clerk, Caritas si est operatur ;
si non operatur, non est: "If there be charity, it worketh
oitinia credere, omnia sperare, to believe all things, to hope
all ; " to say the best of the magistrates, and not to stand to
the defending of a wicked matter.

I will go further with you now. If I should have said
all that I knew, your ears would have irked to have heard
it, and now God hath brought more to light. And as
touching the kind of his death, whether he be saved or no,
I refer that to God only. What God can do, I can tell.
I will not deny, but that he may in the twinkling of an eye
save a man, and turn his heart. What he did, I cannot tell.
And when a man hath two strokes with an axe, who can
tell but that between two strokes he doth repent ? It is
very hard to judge. Well, I will not go so nigh to work ;
but this I will say, if they ask me what I think of his death,
that he died very dangerously, irksomely, horribly. The
man being in the Tower wrote certain papers which I saw
myself. There were two little ones, one to my lady Mary's
grace, and another to my lady Elizabeth's grace, tending
to this end, that they should conspire against my lord
Protector's grace : surely, so seditiously as could be. Now
what a kind of death was this, that when he was ready to
lay his head upon the block, he turns me to the Lieutenant's
servant, and saith, " Bid my servant speed the thing that
he wots of?" Well, the word was overheard. His servant
cdnfessed these two papers, and they were found in a shoe
of his : they were sewed between the soles of a velvet shoe.
He made his ink so craftily and with such workmanship, as
the like hath not been seen. I was prisoner in the Tower
myself, and I could never invent to make ink so. It is a
wonder to hear of his subtilty. He made his pen of the
aglet of a point, that he plucked from his hose, and thus
wrote these letters so seditiously, as ye have heard, enforcing
many matters against my lord Protector's grace, and so
forth. God had left him to himself, he had clean forsaken
him. What would he have done, if he had lived still, that
went about this gear, when he laid his head on the block,
at the end of his life ? Charity, they say, worketh but godly,

140 Fourth Sermon preached before

and not after this sort. Well ; he is gone, he knoweth his
fate by this, he is either in joy or in pain. There is but two
states, if we be once gone. There is no change. This is
the speech of the scripture : Ubicunque lignum ceciderit, ibi
erit, sive in austrum, sive in aquilonem : " Wheresoever the
tree falleth, either into the south, or into the north, there it
shall rest." By the falling of the tree is signified the death of
man : if he fall into the south, he shall be saved ; for the
south is hot, and betokeneth charity or salvation : if he
fall in the north, in the cold of infidelity, he shall be damned.
There are but two states, the state of salvation and the state
of damnation. There is no repentance after this life, but if
he die in the state of damnation, he shall rise in the same :
yea, though he have a whole monkery to sing for him,
he shall have his final sentence when he dieth. And that
servant of his that confessed and uttered this gear was
an honest man. He did honestly in it. God put it in his
heart. And as for the other, whether he be saved, or no, I
leave it to God. But surely he was a wicked man : the
realm is well rid of him : it hath a treasure that he is gone.
He knoweth his fare by this. A terrible example, surely,
and to be noted of every man. Now before he should die,
I heard say, he had commendations to the king, and spake
many words of his majesty. All is, ' The King, the King.'
Yea, bona verba. These were fair words, ' The King, the
King.' I was travailed in the Tower myself, (with the king's
commandment and the council,) and there was Sir Robert
Constable, the lord Hussey, the lord Darcy : and the
lord Darcy was telling me of the faithful service that he
had done the king's majesty that dead is. " And I had seen
my sovereign lord in the field," said he, " and I had seen his
grace come against us, I would have lighted from my horse,
and taken my sword by the point, and yielded it into his
grace's hands." " Marry," quoth I, " but in the mean season
ye played not the part of a faithful subject, in holding with
the people in a commotion and a disturbance." It hath been
the cast of all traitors to pretend nothing against the king's
person ; they never pretend the matter to the king, but to
other. Subjects may not resist any magistrates, nor ought
to do nothing contrary to the king's laws ; and therefore
these words, " The King," and so forth, are of small effect.

I heard once a tale of a thing that was done at Oxford
twenty years ago, and the like hath been since in this realm,

King Edward the Sixth 141

as I was informed of credible persons, and some of them that
saw it be ahve yet. There was a priest that was robbed of
a great sum of money, and there were two or three attached
for the same robbery ; and, to be brief, were condemned, and
brought to the place of execution. The first man, when he
was upon the ladder, denied the matter utterly, and took his
death upon it, that he never consented to the robbery of the
priest, nor never knew of it. When he was dead, the second
fellow Cometh, and maketh his protestation, and acknowledged
the fault; saying, that among other grievous offences that
he had done, he was accessary to this robbery : and, saith
he, " I had my part of it, I cry God mercy : so had this
fellow that died before me his part." Now who can judge
whether this fellow died well or no ? Who can judge a man's
heart? The one denied the matter, and the other confessed
it : there is no judging of such matters.

I have heard much wickedness of this man, and I
thought oft, Jesu, what will worth, what will be the end of
this man ? When I was with the bishop of Chichester in
ward, (I was not so with him but my friends might come to
me, and talk with me,) I was desirous to hear of execution
done, as there was every week some, in one place of the city
or other; for there was three weeks' sessions at Newgate,
and fortnight sessions at the Marshalsea, and so forth : 1 was
desirous, 1 say, to hear of execution, because I looked that
my part should have been therein. I looked every day
to be called to it myself. Among all other, I heard of a
wanton woman, a naughty liver. A whore, a vain body, was
led from Newgate to the place of execution for a certain
robbery that she had committed, and she had a wicked com-
munication by the way. Here I will take occasion to move
your grace, that such men as shall be put to death may
have learned men to give 'them instruction and exhortation.
For the reverence of God, when they be put to execution,
let them have instructors ; for many of them are cast away
for lack of instruction, and die miserably for lack of good
preaching. This woman, I say, as she went by the way,
had wanton and foolish talk, as this : " that if good fellows had
kept touch with her, she had not been at this time in that
case." And amongst all other talk she said that such an
one (and named this man) had first misled her : and, hearing
this of him at that time, I looked ever what would be his
end, what would become of him. He was a man the farthest

142 Fourth Sermon preached before

from the fear of God that ever I knew or heard of in Eng-
land. First, he was the author of all this woman's whoredom ;
for if he had not led her wrong, she might have been married
and become an honest woman, whereas now being naught
with him, she fell afterwards by that occasion to other : ^^u
they that were naught with her fell to robbery, and she fol-
lowed ; and thus was he the author of all this. This gear
came by sequel. Peradventure this may seem to be a light
matter, but surely it is a great matter ; and he by unrepent-
ance fell from evil to worse, and from worse to worst of all,
till at the length he was made a spectacle to all the world.
I have heard say he was of the opinion that he believed
not the immortality of the soul ; that he was not right in
this matter : and it might well appear by the taking of
his death. But ye will say, " What ! ye slander ; ye break
charity." Nay, it is charity that I do. We can have no
better use of him now than to warn other to beware of
him. Christ saith, Memores estate uxoris Loth; " Remember
Loth's wife." She was a woman that would not be content
with her good state, but wrestled with God's calling, and
she was for that cause turned into a salt stone ; and there-
fore the scripture doth name her as an example for us
to take heed by. Ye shall see also in the second chapter,
how that God Almighty spared not a number of his angels,
which had sinned against him, to make them examples to us
to beware by. He drowned the whole world in the time of
Noah, and destroyed for sin the cities of Sodom and Gomor.
And why? Fecit eos exemplum Us qui iinpii fore7it acturi ;
" He made them an example to them that would do wickedly
in time to come." If God would not spare them, think ye
he will favour us ?

I will go on a word or two in the application of the
parable, and then I will make an end. To what end and
to what purpose brought Christ this parable of the wicked
judge ? The end is, that we should be continually in prayer.
Prayer is never interrupted but by wickedness. We must
therefore walk orderly, uprightly, calling upon God in all
our troubles and adversities ; and for this purpose there is
not a more comfortable lesson -n all the scripture, than here
now in the lapping up of the matter. Therefore I will open
it unto you. You miserable people, if there be any here
amongst you, that are oppressed with great men, and can
get no help, I speak for your comfort ; I will open unto you

King Edward the Sixth 143

whither ye shall resort, when ye be in any distress. His
good-will is ready, always at hand, whensoever we shall call
for it ; and therefore he calls us to himself. We shall not
doubt if we come to him. Mark what he saith, to cause us
that we believe that our prayers shall be heard : et Deus non
faciei vi?idictam ? He reasons after this fashion : " Will not
God," saith he, " revenge his elect, and hear them;" seeing the
wicked judge heard the widow ? He seemeth to go plainly
to work : he willeth us to pray to God, and to none but to
God. We have a manner of reasoning in the schools, and it
is called, a mitiore ad majiis, " from the less to the more,"
and that may be used here. The judge was a tyrant, a
wicked man. God is a patron, a defender, father unto us.
If the judge then, being a tyrant, would hear the poor widow,
much more God will hear us in all distresses : he being a
father unto us, he will hear us, sooner than the other, being
no father, having no fatherly affection. Moreover, God is
naturally merciful. The judge was cruel, and yet he helped
the widow ; much more then will God help us at our need.
He saith by the oppressed, Cum ipso sum in tribulatione,
" I am with him in his trouble : " his tribulation is mine ;
I am touched with his trouble. If the judge then, being a
cruel man, heard the widow ; much more God will help us,
being touched with our affliction.

Furthermore, this judge gave the widow no command-
ment to come to him : we have a commandment to resort to
God ; for he saith, Invoca me in die tribulationis, " Call
upon me in the day of thy tribulations : " which is as well
a commandment as, Non furaberis, " Thou shalt not steal."
He that spake the one spake the other ; and whatsoever he
be that is in trouble, and calleth not upon God, breaketh his
commandment. Take heed therefore : the judge did not
promise the widow help ; God promiseth us help, and will
he not perform it ? He will, he will. The judge, I say, did
not promise the widow help ; God will give us both hearing
and helping. He hath promised it us with a double oath :
Amen, Amen, saith he, " Verily, verily," (he doubles it,)
QucBCunque petieritis, e^<f., " Whatsoever ye shall ask in my
name, ye shall have it.'-' And though he put off some sinner
for a time, and suffer him to bite on the bridle to prove him,
(for there be many beginners, but few continuers in prayer,)
yet we may not think that he hath forgotten us, and will not
help us : Veniens veniet, non tardabit, " When the help is

144 Fourth Sermon preached before

most needful, then he will come, and not tarry." He know-
eth when it shall be best for us to have help : though he
tarry, he will come at the last.

I will trouble you but half a quarter of an hour in the
application of the parable, and so commit you to God.

What should it mean, that God would have us so diligent
and earnest in prayer ? Hath he such pleasure in our works ?
Many talk of prayer, and make it a lip-labouring. Praying
is not babbling ; nor praying is not monkery. It is, to
miserable folk that are oppressed, a comfort, solace and a
remedy. But what maketh our prayer to be acceptable
to God ? It lieth not in our power ; we must have it by
another mean. Remember what God said of his Son : Hie
est Filius meus diledus, in quo mihi bene complacui ; "This
is my dear Son, in whom I delight." He hath pleasure in
nothing but in him. How cometh it to pass that our prayer
pleaseth God? Our prayer pleaseth God, because Christ
pleaseth God. When we pray, we come unto him in the
confidence of Christ's merits, and thus offering up our
prayers, they shall be heard for Christ's sake. Yea, Christ
will offer them up for us, that offered up once his sacrifice to
God, which was acceptable ; and he that cometh with any
other mean than this, God knoweth him not.

This is not the missal sacrifice, the popish sacrifice, to
stand at the altar, and offer up Christ again. Out upon it
that ever it was used ! I will not say nay, but that ye shall
find in the old doctors this word sacrificiuin ; but there is
one general solution for all the doctors that St Augustine
sheweth us : " The sign of a thing hath oftentimes the
name of the thing that it signifieth." As the supper of the
Lord is the sacrament of another thing, it is a commemora-
tion of his death, which suffered once for us ; and because
it is a sign of Christ's offering up, therefore he bears the
name thereof. And this sacrifice a woman can offer as well
as a man ; yea, a poor woman in the belfry hath as good
authority to offer up this sacrifice, as hath the bishop in his
pontificalibus, with his mitre on his head, his rings on his
fingers, and sandals on his feet. And whosoever cometh
asking the Father remedy in his necessity for Christ's sake,
he offereth up as acceptable a sacrifice as any bishop can do.

And so, to make an end : this must be done with a
constant faith and a sure confidence in Christ. Faith, faith,
faith ; we are undone for lack of faith. Christ nameth faith

King Edward the Sixth 145

here, faith is all together : " When the Son of man shall
come, shall he find faith on the earth ? " Why speaketh he
so much of faith ? Because it is hard to find a true faith.
He speaketh not of a political faith, a faith set up for a
time ; but a constant, a permanent, a durable faith, as durable
as God's word.

He came many times : first in the time of Noe when he
preached, but he found little faith. He came also when Lot
preached, when he destroyed Sodome and Gomora, but he
found no faith. And to be short, he shall come at the latter
day, but he shall find a little faith. And I ween the day be
not far off. When he was here carnally, did he find any
faith ? Many speak of faith, but few there be that hath it.
Christ mourneth the lack of it : he complaineth that when
he came, he found no faith.

This Faith is a great state, a lady, a duchess, a great
woman ; and she hath ever a great company and train about
her, as a noble estate ought to have. First, she hath a
gentleman-usher that goeth before her, and where he is not
there is not lady Faith. This gentleman-usher is called
Agnitio peccatorum, knowledge of sin ; when we enter into
our heart, and acknowledge our faults, and stand not about
to defend them. He is none of these winkers ; he kicks not
when he hears his fault. Now, as the gentleman-usher goeth
before her, so she hath a train that cometh behind her ; and
yet, though they come behind, they be all of Faith's com-
pany, they are all with her : as Christ, when he counter-
feited a state going to Jerusalem, some went before him, and
some after, yet all were of his company. So all these wait
upon Faith, she hath a great train after her, besides her
gentleman-usher, her whole household ; and those be the
works of our vocation, when every man considereth what
vocation he is in, what calling he is in, and doth the works
of the same ; as, to be good to his neighbour, to obey God,
&c. This is the train that foUoweth lady Faith : as for an
example; a faithful judge hath first an heavy reckoning of
his fault, repenting himself of his wickedness, and then for-
saketh his iniquity, his impiety, feareth no man, walks up-
right ; and he that doth not thus hath not lady Faith, but
rather a boldness of sin and abusing of Christ's passion.
Lady Faith is never without her gentleman-usher, nor with-
out her train : she is no anchoress, she dwells not alone, she
is never a private woman, she is never alone. And yet

146 Fourth Sermon preached before

many there be that boast themselves that they have faith,
and that when Christ shall come they shall do well enough.
Nay, nay, those that be faithful shall be so few, that Christ
shall scarce see them. " Many there be that runneth," saith
St Paul, " but there is but one that receiveth the reward." It
shall be with the multitude, when Christ shall come, as it
was in the time of Noe, and as it was in the time of Lot.
In the time of Noe, " they were eating and drinking, build-
ing and planting, and suddenly the water came upon them,
and drowned them." In the time of Lot also, " they were
eating and drinking, &c., and suddenly the fire came upon
them, and devoured them." And now we are eating and
drinking : there was never such building then as is now,
planting, nor marrying. And thus it shall be, even when
Christ shall come at judgment.

Is eating, and drinking, and marrying, reproved in scrip-
ture ? Is it not ? Nay, he reproveth not all kind of eating
and drinking, he must be otherwise understanded. If the
scripture be not truly expounded, what is more erroneous ?
And though there be complainings of some eating and drink-
ing in the scripture, yet he speaketh not as though all were
naught. They may be well ordered, they are God's allow-
ance : but to eat and drink as they did in Noe's time, and
as they did in Loth's time, this eating, and drinking, and
marrying, is spoken against. To eat and drink in the forget-
fulness of God's commandment, voluptuously, in excess and
gluttony, this kind of eating and drinking is naught ; when
it is not done moderately, soberly, and with all circumspec-
tion. And likewise to marry for fleshly lust, and for their
own phantasy. There was never such marrying in England
as is now, I hear tell of stealing of wards to marry their
children to. This is a strange kind of stealing : but it is not
the wards, it is the lands that they steal. And some there
be that knit up marriages together, not for any love or
godliness in the parties, but to get friendship, and make them
strong in the realm, to increase their possessions, and to join
land to land. And other there be that inveigle men's
daughters, in the contempt of their fathers, and go about to
marry them without their consent : this marrying is ungodly.
And many parents constrain their sons and daughters to
marry where they love not, and some are beaten and com-
pulsed. And they that marry thus, marry in a forgetfulness
and obliviousness of God's commandments. But as in the

King Edward the Sixth 147

time of Noe suddenly a clap fell in their bosoms ; so it
shall be with us at the latter day, when Christ shall come.
We have as little conscience as may be ; and when he shall
come, he shall lack lady Faith. Well is them that shall be
of that little flock, that shall be set on the right hand, &c.

I have troubled you long, partly being out of my matter,
partly being in ; but now I will make an end. I began with
this text, Qucscunque scripta sunt, &c. ; so I will end now
for mine own ease, as an old truant, with this sentence,
Beati qui audiufit verbum Dei, &c., " Blessed are they that
hear the word of God, and keep it." I told you in the
beginning of this parable of bene : JVi7 melius quam Icetari
et facer e. If I had ceased there, all had been well, quoth
the merry monk. So, " Blessed are they that hear the word
of God ; " but what followeth? " and keep it." Our blessed-
ness Cometh of the keeping. It hangs all on the end of the
tale, in crediting and assenting to the word, and following of
it. And thus we shall begin our blessedness here, and at
length we shall come to the blessing that never shall have
end ; which God grant both you and me. Amen.

SERMONS PREACHED BEFORE KING
EDWARD THE SIXTH

The Fifth Sermon preached before King Edward^
April I, 1549.

Qucecunque scripta sunt, adnostram doctrinam scriptasunt. — Rom. xv. 4,
All things that are written, they are written to be our doctrine.

What doctrine is written for us in the parable of the
judge and the widow, I have opened it to you, most honour-
able audience. Something as concerning the judge, I would
wish and pray that it might be a little better kept in memory,
that in the seat of justice no more iniquity and unrighteous-
ness might reign. Better a little well kept, than a great
deal forgotten. I would the judges would take forth their
lesson, that there might be no more iniquity used, nor bribe-
taking ; for if there shall be bribing, they know the peril
of it, they know what shall follow. I would also they should
take an example of this judge, that did say, not that that he
thought himself, but our Saviour Christ puts him to say that
thing that was hid unto himself. Wherefore I would ye
should keep in memory, how unsearchable a man's heart is.
I would ye should remember the fall of the angels, and be-
ware thereby ; the fall of the old world, and beware thereby ;
the fall of Sodome and Gomora, and beware thereby; the
fall of Loth's wife, and beware thereby ; the fall of the man
that suffered of late, and beware thereby.

I would not that miserable folk should forget the argu-
ment of the wicked judge, to induce them to prayer ; which
argument is this : If the judge, being a tyrant, a cruel man,
a wicked man, which did not call her to him, made her no
promise, nor in hearing nor helping of her cause, yet in the
end of the matter, for the importunity's sake, did help her ;
much more Almighty God, which is a father, who beareth a
fatherly affection, as the father doth to the child, and is

148

Fifth Sermon 149

naturally merciful, and calleth us to him, with his promise
that he will hear them that call upon him, that be in distress,
and burdened with adversity. Remember this. You know
where to have your remedy. You by your prayer can work
great efficacy, and your prayer with tears is an instrument
of great efficacy : it can bring many things to pass.

But what thing is that that maketh our prayer accept-
able to God? Is it our babbling? No, no; it is not our
babbling, nor our long prayer ; there is another thing than it.
The dignity and worthiness of our words is of no such virtue.
For whosoever resorteth unto God, not in the confidence of
his own merits, but in the sure trust of the deserving of our
Saviour Jesus Christ, and in his passion ; whosoever doth
invocate the Father of heaven in the trust of Christ's merits,
which offering is the most comfortable and acceptable offering
to the Father ; whosoever, I say, offereth up Christ, which is
a perfect offering, he cannot be denied the thing he desireth,
so that it be expedient for him to have it. It is not the
babbling of our lips, nor dignity of our words, but the
prayer of the heart is the offering that pleaseth, through
the only means of his Son. For our prayer profiteth us,
because we offer Christ to his Father. Whosoever resorteth
to God without Christ, he resorteth in vain. Our prayer
pleaseth because of Jesus Christ, whom we offer. So that
it is faith, faith, faith is the matter. It is no prayer that is
without faith, it is but a lip-labouring and mockery, without
faith ; it is but a little babbling.

I spake also of lack of faith ; and upon that also I said.
The end of the world is near at hand ; for there is lack of faiih
now ; also the defection is come, and swerving from the faith.
Antichrist, the man of sin, the son of iniquity, is revealed ; the
latter day is at hand. Let us not think his coming is far off.
But whensoever he cometh, he shall find iniquity enough, let
him come when he will. What is novv behind ? We be eating
and drinking as they were in Noe's time ; and marrying, I
think as wickedly as ever was. We be building, purchasing,
planting, in the contempt of God's word. He may come
shortly, when he will, for there is so much mischief, and
swerving from the faith, reigning now in our days, as ever
was in any age. It is a good warning to us all, to make
ready agamst his coming.

This little rehearsal I have made of the things I spake
in my last sermon. I will now for this day return to my

150 Fifth Sermon preached before

question, and dissolve it, whether God's people may be
governed by a governor that beareth the name of a king, or
no? The Jews had a law, that when they should have a
king, they should have him according to the election of God :
he would not leave the election of a king to their own brains.
There be some busy brains, wanton wits, that say, the name
of a king is an odious name ; and wrest this text of the scrip-
ture, where God seemeth to be angry and displeased with
the Israelites for asking a king; expounding it very evil and
odiously : as who would say, a king were an odious thing.
I coming riding in my way, and calling to remembrance
wherefore I was sent, that I must preach, and preach before
the king's majesty, I thought it meet to frame my preaching
according to a king. Musing of this, I remembered of myself
a book that came from cardinal Pole, master Pole, the king's
traitor, which he sent to the king's majesty. I never re-
member that man, methink, but I remember him with a
heavy heart : a witty man, a learned man, a man of a noble
house ; so in favour, that if he had tarried in the realm, and
would have conformed himself to the king's proceedings, I
heard say, and I believe it verily, that he had been bishop of
York at this day. To be bidden by, he would have done
much good in that part of the realm ; for those quarters have
always had great need of a learned man and a preaching
prelate. A thing to be much lamented, that such a man
should take such a way. I hear say, he readeth much St
Hierome's works, and is well seen in them ; but I would he
would follow St Hierome, where he expoundeth this place of
scripture, " Exite de ilia, populus meus:" Almighty God
saith, "Get you from it, get you from Rome ; " he calleth it
the purple whore of Babylon. It had been more commendable
to go from it, than to come to it. What his sayings be in
his book, I do not well remember ; it is in the farthest end of
my memory. He declareth himself in it to have a corrupt
judgment. I have but a glimmering of it, yet in general I
remember the scope of it. He goeth about to dissuade the
king from his supremacy. In his persuasions he is very
homely, very quick, and sharp with the king, as these
cardinals will take well upon them. He saith, that a king
is an odious word, and toucheth the place how God was
offended with the Israelites for calling for a king. Very
lightly he seemeth to set forth the title of a king; as
though he should mean : What is a king ? What should a

King Edward the Sixth 151

king take upon him to redress matters of religion ? It per-
taineth to our holy father of Rome. A king is a name and a
title rather suffered of God as an evil thing, than allowed as a
good thing. Calling this to remembrance, it was an occasion
that I spake altogether before. Now I will answer to this.
For the answer I must somewhat rip the eighth chapter of the
first book of the Kings. And that I may have grace, &c.

To come to the opening of this matter, I must begin at
the beginning of the chapter ; that the unlearned, although I
am sure here be a great many well learned, may the better
come to the understanding of the matter : Factum est cum
senuisset Samuel, fecit filios suos judices populo, " It came
to pass when Samuel was stricken in age, he made his sons
judges over Israel." Of Samuel I might fetch a process afar
off, of the story of Elcana, who was his father, and who was
his mother. Elcana, his father, had two wives, Anna and
Phenenna, and did not put them away as men do now-a-days.
There was debate between these two wives. Phenenna, in
the doing of sacrifice, embraided Anna because she was bar-
ren and not fruitful. I might take here occasion to entreat
of the duty between man and wife, which is a holy religion,
but not religiously kept. But I will not enter into that mat-
ter at this time. Well, in process of time God made Anna
fruitful through her devout prayer : she brought forth Samuel,
who by the ordinance of God was made the high priest :
father Samuel, a good man, a singular example, and singular
pattern, a man alone, few such men as father Samuel was.
To be short, he was now come to age, he was an old man,
an impotent man, not able to go from place to place to minis-
ter justice ; he elected and chose two suffragans, two coad-
jutors, two co-helpers. I mean not hallowers of bells, nor
christeners of bells ; that is a popish suffraganship. He made
them to help him to discharge his office : he chose his two
sons rather than other, because he knew them to be well
brought up in virtue and learning. It was not for any carnal
affection ; he cared not for his renown or revenues, but he
appointed them for the ease of the people, the one for to
supply his place in Bethsabe, and the other in Bethlem ;
as we have now in England, for the wealth of the realm,
we have two lords presidents. Surely it is well done, and
a goodly order : I would there were a third in another place.
For the ease of his people, good father Samuel, and to dis-
charge his offices in places where he could not come himself,

152 Fifth Sermon preached before

he set his two sons in office with him as his suffragans and
as his coadjutors. Here I might take occasion to treat, what
old and impotent bishops should do, what old preachers should
do, when they come to impotency, to join with them preach-
ers, (preachers, not bell-hallowers,) and to depart part of their
living with them. I might have dilated this matter at large ;
but I am honestly prevented of this common-place, and I am
very glad of it : it was very well handled the last Sunday.
They that will not for the ofifice sake receive other, regard
more the fleece than the flock. Father Samuel regarded not
his revenues. Our Lord give them grace to be affected as
he was, and to follow him, &c. !

Though 1 say that I would wish more lords presidents,
I mean not, that I would have prelates lords presidents ; nor
that lords bishops should be lords presidents. As touching
that, I said my mind and conscience the last year. And al-
though it is said, prcesunt, it is not meant that they should be
lords presidents. The office of a presidentship is a civil office,
and it cannot be that one man shall discharge both well.

It followeth in the text, Non ambulaverunt filii ejus
in viis ejus, " His sons walked not in his ways." Here is the
matter, hfere ye see the goodness of Samuel, how when he
was not able to take the pains himself, for their own ease,
he appointed them judges near unto them, as it were in the
further parts of his realm, to have justice rightly ministered.
But what followed ? Though Samuel were good, and his
children well brought up, look what the world can do !
Ah, crafty world ! whom shall not this world corrupt and
deceive at one time or other ? Samuel thought his sons
should have proved well, but yet Samuel's sons walked not
in their father's way. Why ? What then ? Is the son
always bound to walk in the father's way ? No, ye must
not take it for a general rule. All sons are not to be blamed
for not walking in their father's ways. Ezekias did not fol-
low the steps of his father Ahaz, and was well allowed in it.
Josias, the best king that ever was in Jewry, reformed his
father's ways, who walked in worldly policy. In his youth
he took away all idolatry, and purged his realm of it, and
set a good order in all his dominions, and wrestled with
idolatry. And although his father or his grandfather Ma-
nassas (it makes no matter whether) repented in the end,
he had no time to reform things, he left it to his son to be
done. Josias began, and made an alteration in his childhood ;

King Edward the Sixth 153

he turned all upside-down, he would suffer no idolatry to
stand. Therefore you must not take it for a general rule,
that the son must ever walk in his father's ways. Here I
will renew that which I said before of the stiff-necked Jews,
the rebellious people, that is their title ; they never spake so
rebelliously as to say they would not receive any alteration
till their king came to age. Much less we Englishmen, if
there be any such in England, may be ashamed. I wonder
with what conscience folk can hear such things, and allow it.
This Josias made a notable alteration ; and therefore take
it not for a general rule, that the son shall always walk in
his father's ways. Think not because he was slain in battle,
that God was displeased with him : for herein God shewed
his goodness to him wonderfully ; who would not suffer him
to see the captivity that he would bring upon the Israelites.
He would not have him to have the sight, the feeling, and
the beholding of his plague ; he suffered him to be taken
away before, and to be slain of the king of Egypt. Where-
fore a just man must be glad when he is taken from misery :
Justus si morte prceoccupatus fuerit in refrigerio erit ; "If
a just man be prevented with death, it shall be to his reUef : "
he must think that he is one of those whom the world is
not worthy to have. It came of a singular goodness of God,
that he was by death delivered from the sight of that captivity.
Therefore take it not for a general rule, that the son be
always bound to walk in the father's ways : Nolite in
prcBceptis patrum vestrorum incedere, " Walk not in the
commandments of your fathers ; " for so it is said in another
place of scripture. It is spoken to the reproach of Samuel's
sons, that they walked not in his way, for he was a good
man : a wonderful thing that these children, being so well
brought up, should so fall and be corrupt. If the devil can
prevail and hath power against them that had so godly
education, what vantage hath he at them that be brought
up in iniquity and covetousness ? It is a proverb, that
Magistratus virum commonstrat, " Office and authority sheweth
what a man is." A man knoweth not himself till he be
tried. Many there be that being without office can rebuke
magistrates, and find fault with men that be in office and
pre-eminence : after, when it cometh to their chance to come
to office themselves, then they have taken out a new lesson ;
Cum essem parvulus sapiebam ut parvulus, " When I was
a child I savoured as a child." They will do then as

154 Fifth Sermon preached before

other men do ; they are come to have experience, to be
practitioners. The maid's child is ever best taught : for he
that standeth upright in office, he is the fellow. Samuel
would never have thought that his sons should have been so
corrupted. It is a perilous thing, a dangerous state to be a
judge. They felt the smack of this world, a perilous thing :
and therefore Chrysostom saith, Miror si aliqids redorum
salvabitur ; "I marvel," saith he, "that any ruler can be
saved." If the peril were well considered, men would not be
so desirous as they be. The world, the world hath many
subtle sleights : it is a crafty thing, and very deceitful, a
coi-rupter ; and who is it whom the world doth not corrupt
and blind at one time or other? What was the way they
walked ? Declinaveru7it post avaritiajn, that is one : they
stooped after gains, turned aside after lucre. What followed }
Acceperutit munera, they took rewards, gifts ; bribes I should
call them, for that is their right name. Perverterunt judicium,
they turned justice upside down. Either they would give
wrong judgment, or else put off and delay poor men's matters.
These were their ways, here is the devil's genealogy ; a
gradation of the devil's making : this is scala ififerni, the
ladder of hell.

I told you before of scala cceH, the ladder of heaven ; I
would you should not forget it. The steps thereof are set
forth in the tenth to the Romans. The first is preaching,
then hearing, then believing, and last of all salvation. Scala
cceli is a preaching matter, I tell you, and not a massing
matter. God's instrument of salvation is preaching. Here
I move you, my lords, not to be greedy and outrageous in
enhancing and raising of your rents to the minishing of the
office of salvation. It would pity a man's heart to hear that
that I hear of the state of Cambridge ; what it is in Oxford,
I cannot tell. There be few do study divinity, but so many
as of necessity must furnish the colleges ; for their livings be
so small, and victuals so dear, that they tarry not there, but
go other where to seek livings ; and so they go about. Now
there be a few gentlemen, and they study a little divinity.
Alas ! what is that ? It will come to pass that we shall have
nothing but a little Enghsh divinity, that will bring the realm
into a very barbarousness and utter decay of learning. It
is not that, I wis, that will keep out the supremacy of the
bishop of Rome.

Here I will make a supplication, that ye would bestow so

King Edward the Sixth 155

much to the finding of scholars of good wits, of poor men's
sons, to exercise the office of salvation, in relieving of scholars,
as ye were wont to bestow in pilgrimage-matters, in trentals,
in masses, in pardons, in purgatory-matters. Ye bestowed
that liberally, bountifully ; but this was not well spent. You
had a zeal, but not secundum scientiam, " not according to
knowledge." You may be sure, if you bestow your goods on
this wise, ye shall bestow it well, to support and uphold God's
word, wherein ye shall please God. I require no more but
that ye bestow so much godly as ye were wont to bestow
ungodly. It is a reasonable petition ; for God's sake look
upon it. I say no more. There be none now but great
men's sons in colleges, and their fathers look not to have
them preachers ; so every way this office of preaching is
pinched at. I will speak no more of scala coeli. But I am
sure this is scala inferfii, the right way to hell, to be covet-
ous, to take bribes, and pervert justice. If a judge should
ask me the way to hell, I would shew him this way : first,
let him be a covetous man, let his heart be poisoned with
covetousness ; then let him go a little further and take
bribes ; and last, pervert judgment. Lo, here is the mother
and the daughter, and the daughter's daughter. Avarice is
the mother, she brings forth bribe-taking, and bribe-taking
perverting of judgment. There lacks a fourth thing to make
up the mess, which, (so God help me !) if I were judge, should
be hangum tuum, a Tyburn tippet to take with him, and it
were the judge of the king's bench, my lord chief judge of
England ; yea, and it were my lord chancellor himself, to
Tyburn with him. There was within these thirty years a certain
widow, which suddenly was attached, had to prison, indicted,
condemned, and there were certain learned men that visited
her in the prison. Oh, I would ye would resort to prisons !
A commendable thing in a christian realm : I would wish there
were curates for prisons, that we might say, the curate of
Newgate, the curate of the Fleet, and I would have them
waged for their labour. It is a holiday work to visit the
prisoners, for they be kept from sermons. There was that
resorted to this woman, who when she came to prison, was
all on her beads, and nothing else, a popish woman, and
savoured not of Jesu Christ. In process she was so applied,
that she tasted quajn suavis est Dominus ; she had such a
savour, such a sweetness and feeling, that she thought it long
to the day of execution. She was with Christ already, as

156 Fifth Sermon preached before

touching faith ; she had such a desire that she said with
St Paul, Cupio dissolvi et esse cum Christo, "I desire to be
rid, and to be with Christ." The word of God had so
wrought in her. When she was brought to punishment, she
desired to confess her fault : she took of her death, that she
was guiltless in that thing she suffered for, and her neighbours
would have borne her witness in the same. She was always
an honest civil woman ; her neighbours would have gone
on her purgation a great way. They would heeds have her
confess. "Then," saith she, "I am not guilty. Would ye
have me make me guilty where I am not?" Yet for all this
she was a trepasser, she had done a great offence. But before
I go forward with this, 1 must first tell you a tale. I heard
a good while ago a tale of one (I saw the man that told me
the tale not long ago) in this auditory. He hath travelled in
more countries than one. He told me that there was once
a praetor in Rome, lord mayor of Rome, a rich man, one of
the richest merchants in all the city, and suddenly he was
cast in the castle Angel. It was heard of, and every man
whispered in another's ear, " What hath he done ? Hath
he killed any man ? " " No." " Hath he meddled with alum,
our holy father's merchandise ? " " No." " Hath he coun-
terfeited our holy father's bulls ? " " No." For these were
high treasons. One rounded another in the ear, and said,
Erat dives, " He was a rich man : " a great fault. Here was
a goodly prey for that holy father. It was in pope Juhus's
time ; he was a great warrior. This prey would help him to
maintain his wars ; a jolly prey for our holy father. So this
woman was dives : she was a rich woman, she had her lands
by the sheriffs nose. He was a gentleman of a long nose.
Such a cup, such a cover ! She would not depart from her
own. This sheriff was a covetous man, a worldly man. The
judge, at the impanelling of the quest, had his grave looks,
and charged them with this : " It was the king's matter, look
well upon it." When it makes for their purpose, they have
" The King, the King," in their mouths. Well, somewhat there
was, there was walking of angels between them. I would
wish that of such a judge in England now we might have the
skin hanged up. It were a goodly sign, the sign of the
judge's skin. It should be Lot's wife to all judges that
should follow after.

By this ye may perceive it is possible for a man to
answer for himself, and be arraigned at the bar, and never-

King Edward the Sixth 157

theless to have wrong : yea, ye shall have it in form of
law, and yet have wrong too. So it is possible, in a case,
for a man that hath in his absence attaintment, to have right
and no wrong. I will not say nay but it is a good law for
a man to answer for himself: this is reasonable, allowable,
and good. And yet such an urgent cause may be, such
a respect to a commonwealth, that a man may rightly be
condemned in his absence. There be such causes that a
man may in his absence be condemned, but not oft, except
they be such cases that the reason of the general law may
be kept. I am provoked of some to condemn this law,
but I am not able, so it be but for a time, and upon
weighty considerations ; so that it be used rarely, seldomly :
for avoiding disturbance in the commonwealth, such an
epiky ^ and moderation may be used in it. And nevertheless
it is very meet and requisite that a man should answer for
himself. We must consider the ground of the law : for
Ratio legis anitna legis, " The reason of the law is the
soul of the law." Why ? What is the reason and end of
the law? It is this, that no man should be injured. A
man may in his attaintment have no more wrong done
him than if he answered for himself. Ah ! then I am not
able to say, that in no wise an arraignment may be turned
into attaintment. ■ A man may have wrong, and that in
open judgment and in form of law, and yet allowed to
answer for himself; and even so is possible he may have
right, though he never answer for himself. I will not say
but that the parliament-houses, both high and low, may err,
and yet they may do well, and christian subjects must take
all things to the best, and expound their doings well, although
they cannot yield a reason for it, except their proceedings be
manifestly wicked. For though they cannot attain to see for
what purpose things be done, it is no good reason that they
be called evil done therefore. And is this a good argument,
" He is not allowed to answer for himself in this place or
that place, where he will appoint ; ergo, he is not allowed

' (^ivieUeia) "Is that parte of justice called in Latine (squum
and bonum : in English there is not any one word founden therefor ;
but that therby may be understand that equitee which omitteth
parte of the rigour or extremitee of a law that is written, or con-
formeth justice to the occasion newly happened, which was not
remembred of the makers of the lawe ; applying it to the thing
whereof leaste detriment may seeme to ensue." Bibliothec. Eliotae,
sub voc. Epiicia or Epiices.

158 Fifth Sermon preached before

to answer for himself?" No: he might have answered the
best he could for himself before a great many, and have
had more too if he had required them : yea, and was com-
manded upon his allegiance to speak for himself and to
make answer ; but he would not. Needs he would come out
to judgment, and appoint the place himself. A man that
answers for himself at the bar is not allowed his man of
law to answer for him, but he must answer himself. Yet
in the parliament, although he were not there himself, any
friend he had had liberty to answer for him, frank and free.
I know of the old manner : the tenor of the writs is this, —
every man to speak the best he knoweth of his conscience,
for the king's majesty's honour, and the wealth of the realm.
There were in the parliament, in both houses, a great
many learned men, conscionable men, wise men. When
that man was attainted there, and they had liberty there
to say nay to his attaintment if they would ; sure I am the
most allowed it, or else it could not have gone forward.

These premises considered, I would have you to bear
such a heart as it becometh christian subjects. I know what
men say of me well enough. I 'could purge myself. There
is that provokes me to speak against this law of attaintment :
they say I am not indifferent. Surely I would have it to be
done rarely, upon some great respect to the commonwealth,
for avoiding of greater tumult and peril. St Paul was al-
lowed to answer for himself : if Lysias the tribune had not
plucked him away from shewing of his matter, it had cost
him his life. Where he was saved by the magistrate,
being but a private man ; will ye not allow that something
be done as well for saving of the magistrate's life ? It
behoves them of the parliament to look well upon the mat-
ter : and I, for my part, think not but they did well ; else I
should not yield the duty of a subject. Some liken me to
doctor Shaw, that preached at Paul's Cross, that king Ed-
ward's sons were bastards. An easy matter for one of the
council to do as doctor Shaw did. Methink you, being
the king's servant and his officer, should think better on
the king and his council, though I were light of belief. If
he had been a true man to his master, he would never have
spoken it. The council needs not my lie for the defence
of that that they do. I can bear it of myself. Concern-
ing myself, that which I have spoken hath done some good.
You will say this : the parliament-house are wiser than I am,

King Edward the Sixth 159

you might leave them to the defence of themselves. Al-
though the men of the parliament-house can defend them-
selves, yet have I spoken this of a good zeal, and a good
ground, of the admiral's writing; I have not feigned nor
lied one jot, I take God to witness. Use therefore your
judgment and languages as it becometh christian subjects.
I will now leave the honourable council to answer for them-
selves. He confessed one fact, he would have had the
governance of the king's majesty. And wot you why ?
He said he would not, in his minority, have him brought
up like a ward. I am sure he hath been brought up so
godly, with such schoolmasters, as never king was in
England, and so hath prospered under them as never none
did. I wot not what he meant by his bringing up like a
ward, unless he would have him not to go to his book and
learn as he doth. Now wo worth him ! Yet I will not say
so neither, but I pray God amend him, or else God send
him short life, that would have my sovereign not to be
brought up in learning, and would pluck him from his book.
I advertise thee therefore, my fellow-subject, use thy tongue
better, and expound well the doings of the magistrates.

Now to the purpose ; for these things let me of my matter.
Some say preachers should not meddle with such matters ;
but did not our Saviour Jesus Christ meddle with matters of
judgment, when he spake of the wicked judge, to leave
example to us to follow, to do the same ? Ye see here that
lady Covetousness is a fruitful woman, ever childing, and
ever bringing forth her fruits. It is a true saying. Radix
omnium malorum avaritia, "Covetousness is the root of all
wickedness." One will say, peradventure, " You speak un-
seemly and inconveniently, so to be against the officers for
taking of rewards in doing pleasures. Ye consider not the.
matter to the bottom. Their offices be bought for great
sums ; now how should they receive their money again but
by bribing ? Ye would have them undone. Some of them
gave two hundred pound, some five hundred pound, some
cwo thousand pound : and how shall they gather up this
money again, but by helping themselves in their office ? "
And is it so, trow ye ? Are civil offices bought for money ?
Lord God, who would have thought that ! Let us not be
too hasty to credit it : for then we have the old proverb.
Omnia venalia Romce, " All things are sold for money at
Rome ; " and Rome is come home to our own doors. If they

i6o Fifth Sermon preached before

buy, they must needs sell ; for it is wittily spoken, Ve7idere
jure potest^ e7?ierat ille prius, " He may lawfully sell it, he
bought it before. God forfend that ever any such enormity
should be in England, that civil offices should be bought and
sold ; whereas men should have them given them for their
worthiness ! I would the king's majesty should seek through
|iis realm for meet men, and able men, worthy to be in office,
yea, and give them liberally for their pains ; and rather give
them money to take the office in hand, than they to give
money for it. This buying of offices is a making of bribery ;
it is an inducing and enforcing and compelling of men to
bribery. Holy scripture qualifieth the officers, and sheweth
what manner of men they should be, and of what qualities,
viros fortes, some translations have, viros sapientes, " wise
men;" the English translation hath it very well, "men of
activity," that have stomachs to do their office : they must
not be milksops, nor white-livered knights ; they must be
wise, hearty, hardy, men of a good stomach. Secondarily,
he qualifieth them with the fear of God : he saith they
must be timetites Deurn, " fearing God." For if he fear
God, he shall be no briber, no perverter of judgment, faith-
ful. Thirdly, they must be chosen officers, in quibus est
Veritas, "in whom is truth ; " if he say it, it shall be done.
Fourthly, qui oderunt avaritiam, " hating covetousness : " far
from it ; he will not come near it that hateth it. It is not
he that will give five hundred pound for an office. With
these qualities God's wisdom would have magistrates to be
qualified.

This cometh from the devil's consistory, to pay five hun-
dred pound for one office. If they pay so much, it must
needs follow that they take bribes, that they be bribe-takers.
Such as be meet to bear office, seek them out, hire them,
give them competent and liberal fees, that they shall not need
to take any bribes. Ahd if ye be a selling civil offices, ye
are as they which sell their benefices ; and so we shall have
omnia vetialia, all things bought for money. I marvel the
ground gapes not and devours us : howbeit, we ought not
to marvel ; surely it is the great lenity of God that suffers it.
O Lord, in what case are we ! If the great men iri Turky
should use in their religion of Mahomet to sell, as our patrons
commonly sell benefices here, the office of preaching, the office
of salvation, it should be taken as an intolerable thing ; the
Turk would not suffer it in his commonwealth. Patrons bs

King Edward the Sixth i6i

charged to see the office done, and not to seek a lucre and
a gain by their patronship. There was a patron in England,
when it was that he had a benefice fallen into his hand, and
a good brother of mine came unto him, and brought him
thirty apples in a dish, :;nd gave them his man to carry them
to his master. It is like he gave one to his man for his
labour, to make up the game, and so there was thirty-one.
This man cometh to his master, and presented him with the
dish of apples, saying, " Sir, such a man hath sent you a dish
of fruit, and desireth you to be good unto him for such a
benefice." " Tush, tush," quoth he, " this is no apple matter ; I
will have none of his apples ; I have as good as these, or as
he hath any, in mine own orchard." The man came to the
priest again, and told him what his master said. •' Then,"
quoth the priest, " desire him yet to prove one of them for
my sake ; he shall find them much better than they look
for." He cut one of them, and found ten pieces of gold in it.
" Marry," quoth he, "this is a good apple." The priest stand-
ing not far off, hearing what the gentleman said, cried out and
answered, " They are all one apple, I warrant you, sir ; they
grew all on one tree, and' have all one taste." "Well, he is
a good fellow, let him have it," quoth the patron. Get you
a graft of this tree, and I warrant you it will stand you in
better stead than all St Paul's learning. Well, let patrons
take heed ; for they shall answer for all the souls that perish
through their default. There is a saying, that there be a
great many in England that say there is no soul, that believe
not in the immortality of man's soul, that think it is not
eternal, but like a dog's soul, that think there is neither
heaven or hell. O Lord, what a weighty matter is this !
What a lamentable thing in a christian commonwealth ! I
cannot tell what they say ; but I perceive by these works
that they think so, or else they would never do as they
do. These sellers of offices shew that they believe that there
is neither hell nor heaven : it is taken for a laughing matter.

Well, I will go on. Now to the chapter. The children
of Israel came to Samuel, and said, Se7iuisti ; " Thou art
grown into age, give us a king ; thy sons walk not in thy
ways." What a heaviness was this to father Samuel's heart,
to hear that his sons, whom he had so well brought up,
should swerve from his ways that he had walked in ! Father
Samuel goeth to God, to know his will and pleasure in this
matter. God answered, " Let them have a king ; they have

1 62 Fifth Sermon preached before

not cast thee away, but me, that I should not reign over
them." This is their ground, that say a king is an odious
thing, and not acceptable before the face of God. Thus they
force and violate this place, to make it for their purpose ;
where no such thing is meant, " Shew the Israelites," saith
God, " and testify to them a king's authority, and what a
king is, and what a king will do. If that will not persuade
them, 1 will not hear them hereafter when they shall cry
unto me."

I must needs confess that the Jews trespassed against
God in asking a king ; but here is the matter, in what
thing their offence stood, whether absolutely in asking a
king, or in any other circumstance. It was in a circum-
stance : they said not. Ask us a king of God ; but, Make us
a king to judge us, as all other nations have. They would
have a king of their own swing, and of their own election,
as though they passed not of God. In another point there
was pride ; they would be like the heathen, and judged
under kings, as they were. Thirdly, they offended God,
because they asked a king to the injury and wrong of good
father Samuel, to depose him ; so this was a wrong toward
Samuel. It was not with Samuel and his children, Idel and
Abia, like as with Eli and his children, Ophnia and Phinees.
They were cruel, who with hooks taking the flesh out of the
pots, when that sacrifice was offered to God, brought the
people into a contempt of God's word. They were lecherers ;
their sin was manifestly and notoriously known : but their
father Eli, knowing and hearing of it, did blame them, but
nothing to the purpose ; he did not earnestly and substan-
tially chastise them, and therefore he was justly deposed of
God. The sins of Samuel's sons were not known ; they were
not so notorious : wherefore it was not with father Samuel as
it was with Eli ; his sons' faults were taking of bribes, and
perverting of judgments. Ye know that bribery is a secret
fault, and therefore it was not known : it was done under a
colour and a pretence of justice, hiddenly and covertly done :
therefore because it stood in bribes, it was not like in Samuel
as in Eli. It is a dangerous thing to be in office ; for qui
attingit picem coinquinabitur ab ea ; " He that meddleth
with pitch is like to be spotted with it." Bribes may be
assembled ^ to pitch ; for even as pitch doth pollute their hands
thac meddle with it, so bribes will bring you to perverting of
' assimilated.

King Edward the Sixth 163

justice. Beware of pitch, you judges of the world; bribes will
make you pervert justice. " Why," you will say, "we touch
none." No, marry, but my mistress your wife hath a fine finger,
she toucheth it for you : or else you have a servant, a mime-
ribus ; he will say, " If you will come to my master and offer
him a yoke of oxen, you shall speed never the worse ; but I
think my master will take none." When he hath offered
them to the' master, then comes another servant and says,
"If you will bring them to the clerk of the kitchen, you
shall be remembered the better." This is a friarly fashion,
that will receive no money in their hands, but will have it
put upon their sleeves ; a goodly rag of popish religion.
They be like Gray Friars, that will not be seen to receive
bribes themselves, but have others to receive for them.

Though Samuel's sons were privy bribers, and kept the
thing very close, yet the cry of the people brought it to
Samuel. It was a hid kind of sin : for men in this point
would face it, and brazen it, and make a shew of upright
dealing, when they be most guilty. Nevertheless, this gear
came out. O wicked sons, that brought both their father
to deposition, and themselves to shame ! When Samuel
heard of their fault, he went not about to excuse their faults :
he would not bear with his sons, he would not coinmunicare
peccatis alienis, be partaker with his sons' offences : he said.
Ego senui, ecce filii mei vobiscum sunt. As soon as he heard
of it, he delivered his sons to the people to be punished.
He went not about to excuse them, nor said not, "This is the
first time, bear with them ; " but presented them by and by
to the people, saying, " Lo, here they be, take them, do with
them according to their deserts." Oh, I would there were
no more bearers of other men's sins than this good father
Samuel was !

I heard of late of a notable bloodshed : " Audio" saith
St Paul ; and so do I : I know it not, but I hear of it.
There was a searcher in London which, executing his office,
displeased a merchantman, insomuch that when he was doing
his office they were at words : the merchantman threatened
him ; the searcher said the king should not lose his custom.
The merchant goes me home, and sharpens his wood-knife,
and comes again and knocks him on the head, and kills him.
They that told me the tale say it is winked at; they look
through their fingers, and will not see it. Whether it be
taken up with a pardon, or no, I cannot tell ; but this I am

164 Fifth Sermon preached before

sure, and if ye bear with such matters, the devil shall bear
you away to hell. Bloodshed and murder would have no
bearing. It is a heinous thing bloodshedding, and especially
voluntary murder and prepensed murder. For in Numbers
God saith, it polluteth the whole realm : Polluitur ilia terra,
■&C., et noti potest expiari sine satiguine ; "The land cannot
be purified nor cleansed again, till his blood be shed that
shed it." It is the office of a king to see such murderers
punished with death; iox non frustra gestat gladium. What
will you make of a king ? He beareth a sword before him,
not a peacock's feather. I go not about to stir you now to
cruelty ; but I speak against the bearing of bloodshed : this
bearing must be looked upon. In certain causes of murder
such great circumstances may be, that the king may pardon
a murder. But if I were worthy to be of counsel, or if
I were asked mine advice, I would not have the king to
pardon a voluntary murder, a prepensed murder.

I can tell where one man slew another in a township,
and was attached upon the same : twelve men were im-
panelled : the man had friends : the sheriff laboured the
bench : the twelve men stuck at it, and said, " Except he
would disburse twelve crowns, they would find him guilty."
Means were found that the twelve crowns were paid. The
quest comes in, and says "Not guilty." Here was "not
guilty " for twelve crowns. This is a bearing, and if some
of the bench were hanged, they were well served. This
makes men bold to do murder and slaughter. We should
reserve murdering till we come to our enemies, and the king
bid us fight : he that would bestir him then were a pretty
fellow indeed. Crowns ! if their crowns were shaven to the
shoulders, they were served well enough.

I know where a woman was got with child, and was
ashamed at the matter, and went into a secret place, where
she had no woman at her travail, and was delivered of
three children at a birth. She wrung their necks, and cast
them into a water, and so killed her children : suddenly she
was gaunt again ; and her neighbours suspecting the matter,
caused her to be examined, and she granted all. Afterward
she was arraigned at the bar for it, and despatched and
found not guilty, through bearing of friends, and bribing of
the judge : where, at the same sessions, another poor woman
was hanged for stealing a few rags off a hedge that were
not worth a crown.

King Edward the Sixth 165

There was a certain gentleman, a professor of the word
of God, (he sped never the better for that, ye may be sure,)
who was accused for murdering of a man, whereupon he was
cast into prison ; and by chance, as he was in prison, one of
his friends came unto him for to visit him ; and he declared
to his friend that he was never guilty in the murdering of
the man : so he went his ways. The gentleman was arraigned
and condemned ; and as he went to his execution, he saw
his friend's servant, and said unto him, " Commend me to
thy master, and I pray thee tell him, I am the same man
still I was when he was with me ; and if thou tarry awhile,
thou shalt see me die." There was suit made for this man's
pardon, but it could not be gotten. Belike the sheriffs or
some other bare him no good will : but he died for it. And
afterward, I being in the Tower, having leave to come to
the lieutenant's table, I heard him say, that there was a man
hanged afterward that killed the same man for whom this
gentleman was put to death. O Lord, what bearing, what
bolstering of naughty matters is this in a christian realm !
I desire your Majesty to remedy the matter, and God grant
you to see redress in this realm in your own person.
Although my lord Protector, I doubt not, and the rest of
the council do, in the mean while, all that lieth in them
to redress things ; I would such as be rulers, noblemen, and
masters, should be at this point with their servants, to certify
them on this sort : If any man go about to do you wrong, I
will do my best to help you in your right ; but if ye break
the law, ye shall have justice. If ye will be man-quellers,
murderers, and transgressors, look for no bearing at my
hands. A strange thing ! What need we in the vengeance
to burden ourselves with other men's sins ? Have we not sins
enow of our own ? What need have I to burden myself
with other men's sins ? I have burdens and two heaps of
sins, one heap of known sins, another of unknown sins. I
had need to say, Ab occultis meis mu7ida me, Domine ; "O
Lord, deliver me from my hidden and my unknown sins."
Then if I bear with other men's sins, I must say : Deliver
me from my other men's sins. A strange saying : from my
other men's sins ! Who beareth with other folks' offences, he
communicateth with other folks' sins. Men have sins enough
of their own, although they bear not and bolster up other
men in their naughtiness. This bearing, this bolstering, and
looking through their fingers, is naught. What the fair hap

1 66 Fifth Sermon preached before

should I, or any else, increase my burden ? My other men's
sins forgive me, O Lord : a strange language ! they have
hid sins of their own enough, although they bear not with
guiltiness of other men's sins.

Oh, father Samuel would not bear his own sons; he
offered his own sons to punishment, and said, Ecce -filii mei
vobisciim simt : even at the first time he said, " Lo, here they
be : I discharge myself ; take them unto you : and as for
my part, Prcesto sum loqui coram Domino et Christo ejus ;
I am here ready to answer for myself before the Loivi, and
his anointed. Behold, here I am, record of me before the
Lord, utrum cujusquam bovem, &c., whether I have taken
any man's ox, any man's ass, or whether I have done any
man wrong, or hurt any man, or taken any bribes at any
man's hand." I can commend the English translation, that
doth interpret 7nunera, bribes, not gifts. They answered,
" Nay, forsooth, we know no such things in you." Testis est
mihi Detis, saith he, "God is witness," quod tiihil in-
veneritis in manu mea, " that you have found nought in
my hands." Few such Samuels are in England, nor in the
world. Why did Samuel this ? Marry, to purge himself; he
was enforced to it, for he was wrongly deposed.

Then by this ye may perceive the fault of the Jews, for
they offended not God in asking of a king, but in asking for
a king to the wronging and deposition of good father Samuel.
If after Samuel's death the people had asked of God a king,
they had not faulted : but it is no small fault to put an
innocent out of his office King David likewise commanded
his people to be numbered, and therewith offended God
grievously. Why, might he not know the number of his
people? Yes,- it was not the numbering of the people that
offended God, for a king may number his people ; but he did
it of a pride, of an elation of mind, not according to God's
ordinance, but as having a trust in the number of his men :
this offended God. Likewise the Jews asked a king, and
therewith they offended not God, but they asked him with
such circumstances, that God was offended with them. It is
no small fault to put a just man out of his office, and to
depose him unworthily. To choose a king contrarying the
ordinance of God, is a casting away of God, and not of a
king. Therefore doubt not but the title of a king is a lawful
thing, is a lawful title, as of other magistrates. Only let the
kings take heed that they do as it becometh kings to do,

King Edward the Sixth 167

that they do their ofifice well. It is a great thing, a charge-
able thing. Let them beware that they do not communicare
peccatis alients, that they bear not with other men's faults ;
for they shall give a strait account for all that perisheth
through their negligence. We perceive now what this text
meaneth. It is written in the last of Judges, In diebus illis
non erat rex in Israel : " In those days there was no king
in Israel ; every man did that which seemed right in his
own eyes." Men were then allowed to do what they would.
When men may be allowed to do what they will, then it is
as good to have no king at all. Here is a wonderful matter,
that unpreaching prelates should be suffered so long. They
can allege for themselves seven hundred years. This while
the realm had been as good to have no king. Likewise these
bribing judges have been suffered of a long time : and then it
was quasi non fuisset rex in Anglia. To suffer this is as
much as to say, "There is no king in England." It is the
duty of a king to have all states set in order to do their
office.

I have troubled you too long, I will make an end.
" Blessed be they that hear the word of God," but so that
they follow it, and keep it in credit, in memory, not to
deprave it and slander it, and bring the preachers out of
credit, but that follow it in their life and live after it. He
grant you all that blessing, that made both you and me 1
Amen.

SERMONS PREACHED BEFORE KING
EDWARD THE SIXTH

The Sixth Sermon preached before King Edward,
April twelfth, IS49'

QucEcunqtce script a sunt, ad nostrarn doctrinam scripta sunt. — RoM. xv. 4.
All things that are written, they are written to be our doctrine.

What doctrine is written for us in the eighth chapter of
the first book of the Kings, I did partly shew unto you, most
honourable audience, this day sennight, of that good man,
father Samuel, that good judge, how good a man he was,
what helpers and coadjutors he took unto him, to have his
office well discharged. I told you also of the wickedness of
his sons, how they took bribes, and lived wickedly, and by
that means brought both their father and themselves to de-
position ; and how the people did offend God, in asking a
king in father Samuel's time ; and how father Samuel was
put from his office, who deserved it not. I opened to you
also, how father Samuel cleared himself, that he knew not
the faults of his sons ; he was no bearer with his sons, he
was sorry for it, when he heard it, but he would not bear
with them in their wickedness : filii mei vobiscum sunt ; " My
sons are with you," saith he, " do with them according to
their deserts. I will not maintain them, nor bear with them."
After that, he clears himself at the king's feet, that the people
had nothing to burthen him withal, neither money, nor money
worth. In treating of that part I chanced to shew you what
I heard of a man that was slain, and I hear say it was not
well taken. Forsooth, I intended not to impair any man's
estimation or honesty, and they that enforce it to that, enforce
it not to my meaning. I said I heard but of such a thing, and
took occasion by that that I heard to speak against the thing
that I knew to be naught, that no man should bear with any
man to the maintenance of voluntary and prepensed murder.

168

Sixth Sermon 169

And I hear say since, the man was otherwise an honest
man, and they that spake for him are honest men. I
am inclinable enough to credit it. I spake not because I
would have any man's honesty impaired. Only I did, as
St Paul did, who hearing of the Corinthians, that there should
be contentions and misorder among them, did write unto
them that he heard ; and thereupon, by occasion of hearing,
he set forth the very wholesome doctrine of the Supper of
the Lord. We might not have lacked that doctrine, I tell
you. Be it so, the Corinthians had no such contentions
among them, as Paul wrote of ; be it so, they had not mis-
ordered themselves : it was neither off nor on to that that
Paul said : the matter lay in that, that upon hearing he
would take occasion to set out the good and true doctrine.
So I did not affirm it to be true that I heard ; I spake it to
advertise you to beware of bearing with wilful and prepensed
murder. I would have nothing enforced against any man :
this was mine intent and meaning. I do not know what ye
call chance-medley in the law ; it is not for my study. I am
a scholar in scripture, in God's book ; I study that. I know
what voluntary murder is before God : if I shall fall out with
a man, he is angry with me, and I with him, and lacking
opportunity and place, we shall put it off for that time ; in the
mean season I prepare my weapon, and sharp it against
another time ; I swell and boil in this passion towards him ;
I seek him, we meddle together ; it is my chance, by reason
my weapon is better than his, and so forth, to kill him ; I give
him his death-stroke in my vengeance and anger : this call I
voluntary murder in scripture ; what it is in the law, I cannot
tell. It is a great sin, and therefore I call it voluntary. I
reniember what a great clerk writeth of this : Omne pecca-
tum adeo est voluntarium, ut ?iisi sit volu7itariuin non sit
peccatum: "Every sin," saith he, "is so voluntary, that if
it be not voluntary, it cannot be called sin." Sin is no actual
sin, if it be not voluntary. I would we would all know our
fiaults and repent : that that is done, is done ; it cannot be
called back again. God is merciful, the king is merciful : here
we may repent, this is the place of repentance ; when we are
gone hence, it is too late then to repent. And let us be con-
tent with such order as the magistrates shall take : but sure it
is a perilous thing to bear with any such matter. I told you
what I heard say ; I would have no man's honesty impaired
by my telling. I heard say since of another murder, that a

lyo Sixth Sermon preached before

Spaniard should kill an Englishman, and run him through
"with his sword ; they say he was a tall man : but I hear not
that the Spaniard was hanged for his labour ; if I had, I
would have told you it too. They fell out, as the tale goeth,
about a whore. O Lord, what whoredom is used now-a-days,
as I hear by the relation of honest men, which tell it not after
a worldly sort, as though they rejoiced at it, but heavily,
with heavy hearts, how God is dishonoured by whoredom in
this city of London ; yea, the Bank,^ when it stood, was
never so common ! If it be true that is told, it is marvel that
it doth not sink, and that the earth gapeth not and swallow-
eth it up. It is wonderful that the city of London doth suffer
such whoredom unpunished. God hath suffered long of his
great lenity, mercy, and benignity ; but he will punish sharply
at the length, if we do not repent. There is some place in
London,^ as they say, " Immunity, impunity : " what should
I call it? A privileged place for whoredom. The lord
mayor hath nothing to do there, the sheriffs they cannot
meddle with it ; and the quest they do not inquire of it : and
there men do bring their whores, yea, other men's wives,
and there is no reformation of it.

There be such dicing houses also, they say, as hath not
been wont to be, where young gentlemen dice away their
thrift ; and where dicing is, there are other follies also. For
the love of God let remedy be had, let us wrestle and strive
against sin. Men of England, in times past, when they would
exercise themselves, (for we must needs have some recreation,
our bodies cannot endure without some exercise,) they were
wont to go abroad in the fields a shooting ; but now it is
turned into glossing, gulling, and whoring within the house.
The art of shooting hath been in times past much esteemed
in this realm : it is a gift of God that he hath given us to
excel all other nations withal : it hath been God's instrument,
whereby he hath given us many victories against our enemies :
but now we have taken up whoring in towns, instead of
shooting in the fields. A wondrous thing, that so excellent
a gift of God should be so little esteemed ! I desire you, my
lords, even as ye love the honour and glory of God, and
intend to remove his indignation, let there be sent forth some

' The Bank-side in Southwark.

^ The precinct of St Martin-le-Grand, originally a sanctuary, and
which retained its extra-civic immunity, and was regarded as "a
privileged place," long after sanctuaries had been suppressed.

King Edward the Sixth 17 j

proclamation, some sharp proclamation to the justices o*
peace, for they do not their duty : justices now be no justices^
I'here be many good acts made for this matter already.
Charge them upon their allegiance, that this singular benefit
of God may be practised, and that it be not turned into
bowling, glossing, and whoring within the towns ; for they
be negligent in executing these laws of shooting. In my
time my poor father was as diligent to teach me to shoot, as-
to learn me any other thing ; and so I think other men did
their children : he taught me how to draw, how to lay my'
body in my bow, and not to draw with strength of arms, as'
other nations do, but with strength of the body : I had my
bows bought me, according to my age and strength ; as I
increased m them, so my bows were made bigger and bigger ;
for men shall never shoot well, except they be brought up in
it : it is a goodly art, a wholesome kind of exercise, and
much commended in physic.

Marcilius Phicinus, in his book De triplici vita, (it is a
great while since I read him now,) but I remember he com-
mendeth this kind of exercise, and saith, that it wrestleth
against many kinds of diseases. In the reverence of God let
it be continued ; let a proclamation go forth, charging the
justices of peace, that they see such acts and statutes kept
as were made for this purpose,

I will to my matter. I intend this day to entreat of a
piece of scripture written in the beginning of the fifth chapter
of Luke. I am occasioned to take this place by a book sent
to the king's majesty that dead is by master Pole. It is a
text that he doth greatly abuse for the supremacy : he racks
it, and violates it, to serve for the maintenance of the bishop
of Rome. And as he did enforce the other place, that I
entreated of last, so did he enforce this also, to serve his
matter. The story is this : our Saviour Christ was come now
to the bank of the water of Genezareth. The people were
come to him, and flocked about him to hear him preach.
And Jesus took a boat that was standing at the pool, (it was
Simon's boat,) and went into it. And sitting in the boat, he
preached to them that were on the bank. And when he had
preached and taught them, he spake to Simon, and bade him
launch out further into the deep, and loose his nets to catch
fish. And Simon made answer and said, " Master, we have
laboured all night, but we caught nothing : howbeit, at thy
commandment, because thou biddest us, we will go to i

172 Sixth Sermon preached before

again." And so they did, and caught a great draught, a
miraculous draught, so much that the net brake ; and they
called to their fellows that were by (for they had two boats)
to come to help them ; and they came, and filled both their
boats so full, that they were nigh drowning.

This is the story. That I may declare this text so that it
may be to the honour of God, and edification of your souls
and mine both, I shall desire you to help me with your
prayer, in the which, &c.

Factum est autem (saith the text) cum turha irrueret in
eum. St Luke tells the story, " And it came to pass, when
the people pressed upon him, so that he was in peril to be
cast into the pond, they rushed so fast upon him, and made
such throng to him." A wondrous thing : what a desire the
people had in those days to hear our Saviour Christ preach !
And the cause may be gathered of the latter end of the chapter
that went before. Our Saviour Christ had preached unto
them, and healed the sick folks of such diseases and mala-
dies as they had, and therefore the people would have retained
him still : but he made them answer, and said, Et aliis civi-
tatibus oportet me evangelizare regtium Dei, nam in hoc
missus sum : " I must preach the kingdom of God to other
cities also : I must show them my Father's will, for I came
for that purpose : I was sent to preach the word of God."
Our Saviour Christ said, how he must not tarry in one place :
for he was sent to the world, to preach everywhere. Is it
not a marvellous thing, that our unpreaching prelates can
read this place, and yet preach no more than they do ? I
marvel that they can go quietly to bed, and see how he
allureth them with his example to be diligent in their office.
Here is a godly lesson also, how our Saviour Christ fled from
glory. If these ambitious persons, that climb to honour by
by-walks inordinately, would consider this example of Jesus
Christ, they should come to more honour than they do ; for
when they seek honour by such by-walks, they come to con-
fusion. Honour followeth them that flee from it. Our Saviour
Christ gat him away early in the morning, and went unto the
wilderness. I would they would follow this example of Christ,
and not seek honour by such by-walks as they do. But
what did the people, when he had hid himself ? They smelled
him out in the wilderness, and came unto him by flocks,
and followed him a great number. But where read you
that a great number of scribes and Pharisees and bishops

King Edward the Sixth 173

followed him ? There is a doctor that writeth of this place ;
his name is doctor Gorrham, Nicholas Gorrham : I knew
him to be a school-doctor a great while ago, but I never
knew him to be an interpreter of scripture till now of late :
he saith thus : Major devotio in laicis vetulis qua?n in
clericis, <5^^., " There is more devotion," saith he, " in lay-folk,
and old wives, these simple folk, the vulgar people, than in
the clerks : " they be better affected to the word of God
than those that be of the clergy. I marvel not at the sen-
tence, but I marvel to find such a sentence in such a doctor.
If I should say so much, it would be said to me, that it is an
evil bird that defiles his own nest ; and, ne7?io loediiur nisi
a seipso, " there is no man hurt but of his ownself." There
was verified the saying of our Saviour Christ, which he spake
in another place : Ubicufique fuerit cadaver, ibi congrega-
bimtur aquilcz ; " Wheresoever a dead carrion is, thither will
the eagles gather." Our Saviour Christ compares himself to-
a dead carrion ; for where the carrion is, there will the eagles
be : and though it be an evil smell to us, and stinks in a
man's nose, yet it is a sweet smell to the eagles ; they will
seek it out. So the people sought out Christ, they smelt
his savour ; he was a sweet smell to them. He is odor vitce.
ad vitam, " the smell of life to life." They flocked about him
like eagles. Christ was the carrion, and the people were the
eagles. They had no pleasure to hear the scribes and the
Pharisees ; they stank in their nose ; their doctrine was unsa-
voury ; it was of lolions, of decimations of aniseed and
cummin, and such gear. There was no comfort in it for sore
consciences ; there was no consolation for wounded souls ;
there was no remedy for sins, as was in Christ's doctrine.
His doctrine eased the burden of the soul ; it was sweet to the
common people, and sour to the scribes. It was such comfort
and pleasure to them, that they came flocking about him.
Wherefore came they ? Ut audirent verbum Dei. It was a
good coming ; they came to hear the word of God. It was
not to be thought that they came all of one mind to hear the
word of God : it is likely, that in so great a multitude some
came of curiosity, to hear some novels ; and some came smell-
ing a sweet savour, to have consolation and comfort of God's
vvord : for we cannot be saved without hearing of the word ;
it is a necessary way to salvation. We cannot be saved
without faith, and faith cometh by hearing of the word.
Fides ex auditu. "And how shall they hear without a

174 Sixth Sermon preached before

preacher ? " I tell you it is the footstep of the ladder of
heaven, of our salvation. There must be preachers, if we
look to be saved. I told you of this gradation before, in the
tenth to the Romans : consider it well. I had rather ye
should come of a naughty mind to hear the word of God for
novelty, or for curiosity to hear some pastime, than to be
away. I had rather ye should come as the tale is by the
gentlewoman of London : one of her neighbours met her in
the street, and said, " Mistress, whither go ye ? " " Marry,"
said she, " I am going to St Thomas of Acres to the sermon ;
I could not sleep all this last night, and I am going now
thither ; I never failed of a good nap there." And so I had
rather ye should go a napping to the sermons, than not to go
at all. For with what mind soever ye come, though ye come
for an ill purpose, yet peradventure ye may chance to be
caught or ye go ; the preacher may chance to catch you on
his hook. Rather than ye should not come at all, I would
have you come of curiosity, as St Augustine came to hear
St Ambrose. When St Augustine came to Milan, (he tells
the story himself, in the end of his fifth book of Confessions,)
he was very desirous to hear St Ambrose, not for any love he
had to the doctrine that he taught, but to hear his eloquence,
whether it was so great as the speech was, and as the bruit
went. Well, before he departed, St Ambrose caught him on
his hook, and converted him, so that he became of a Manichee,
and of a Platonist, a good Christian, a defender of Christ's
religion and of the faith afterward. So I would have you
to come to sermons. It is declared in many places of scrip-
ture, how necessary preaching is ; as this, Evangelium est
potentia Dei ad salutem oinni credenti ; " The preaching
of the gospel is the power of God to every man that doth
believe." He means God's word opened : it is the instru-
ment, and the thing whereby we are saved.

Beware, beware, ye diminish not this office ; for if ye do,
ye decay God's power to all that do believe. Christ saith,
consonant to the same. Nisi qiiis re?iatus fuerit e supernis,
non potest videre regnum Dei : " Except a man be born
again from above, he cannot see the kingdom of God." He
must have a regeneration : and what is this regeneration ? It
is not to be christened in water, as these firebrands expound
it, and nothing else. How is it to be expounded then ?
St Peter sheweth that one place of scripture declareth an-
other. It is the circumstance, and collation of places, that

King Edward the Sixth 175

makes scripture plain. Regeneramur autem, saith St Peter,
"and we be born again:" how? Non ex semine mortaliy
sed immortali, " Not by a mortal seed, but by an immortal."
What is this immortal seed ? Per sennonem Dei viventis : " By
the word of the living God ; " by the word of God preached
and opened. Thus cometh in our new birth.

Here you may see how necessary this office is to our
salvation. This is the thing that the devil wrestleth most
against : it hath been all his study to decay this office. He
worketh against it as much as he can : he hath prevailed too
much, too much in it. He hath set up a state of unpreach-
ing prelacy in this realm this seven hundred year ; a stately
unpreaching prelacy. He hath made unpreaching prelates;
he hath stirred up by heaps to persecute this office in the
title of heresy. He hath stirred up the magistrates to perse-
cute it in the title of sedition, and he hath stirred up the
people to persecute it with exprbbations and slanderous words,
as by the name of " new learning," " strange preaching ; " and
with impropriations he hath turned preaching into private
masses. If a priest should have left mass undone on a
Sunday within these ten years, all J^ngland should have
wondered at it ; but they might have left off the sermon
twenty Sundays, and never have been blamed. And thus by
these impropriations private masses were set up, and preaching
of God's word trodden under foot. But what doth he now ?
What doth he now ? He stirs men up to outrageous rearing of
rents, that poor men shall not be able to find their children
at the school to be divines. What an unreasonable devil is
this ! He provides a great while beforehand for the time that
is to come : he hath brought up now of late the most
monstrous kind of covetousness that ever was heard of : he
hath invented fee-farming of benefices, and all to decay this
office of preaching ; insomuch that, when any man hereafter
shall have a benefice, he may go where he will, for any house
he shall have to dwell upon, or any glebe-land to keep hospi-
tality withal ; but he must take up a chamber in an alehouse,
and there sit and play at the tables all the day. A goodly
curate ! He hath caused also, through this monstrous kind
of covetousness, patrons to sell their benefices : yea what doth
he more? He gets him to the university, and causeth great
men and esquires to send their sons thither, and put out
poor scholars that should be divines ; for their parents intend
not that they shall be preachers, but that they may have a

176 Sixth Sermon preached before

shew of learning. But it were too long to declare unto you
what deceit and means the devil hath found to decay the
office of salvation, this office of regeneration.

" But to return to my matter. The people came to hear
the word of God : they heard him with silence. I remember
now a saying of St Chrysostom, and peradventure it might
come hereafter in better place, but yet I will take it whilst
it Cometh to mind : the saying is this, Et loquentem eum
audierimt in silefiiio, seriem locutionis non interrumpentes :
" They heard him," saith he, " in silence, not interrupting
the order of his preaching." He means, they heard him
quietly, without any shovelling of feet, or walking up and
down. Surely it is an ill misorder that folk shall be walking
up and down in the sermon-time, as I have seen in this place
this Lent : and there shall be such buzzing and buzzing in
the preacher's ear, tliat it maketh hin> oftentimes to forget
his matter. O let us consider the king's majesty's goodness !
This place was prepared for banqueting of the body ; and
his Majesty hath made it a place for the comfort of the soul,
and to have the word of God preached in it ; shewing hereby
that he would have qjl his subjects at it, if it might be pos-
sible. Consider what the king's majesty hath done for you ;
he alloweth you all to hear with him. Consider where ye
be. First, ye ought to have a reverence to God's word ; and
though it be preached by poor men, yet it is the same word
that our Saviour spake. Consider also the presence of the
king's majesty, God's high vicar in earth, having a respect
to his personage. Ye ought to have reverence to it, and con-
sider that he is God's high minister, and yet alloweth you all
to be partakers with him of the hearing of God's word.
This benefit of his would be thankfully taken, and it would
be highly esteemed. Hear in silence, as Chrysostom saith.
It may chance that some in the company may fall sick or be
diseased ; if there be any such, let them go away with silence ;
let them leave their salutations till they come in the court,
let them depart with silence. I took occasion of Chrysostom's
words to admonish you of this thing.

What should be the cause that our Saviour Christ went
into the boat ? The scripture calleth it 7iavis or navicula, but
it was no ship, it was a fisher's boat ; they were not able to
have a ship. What should be the cause why he would not
stand on the bank and preach there, but he desired Peter to
draw the boat somewhat from the shore into the midst of

King Edward the Sixth 5177

the water : what should be the cause ? One cause was, for
that he might sit there more commodiously than on the
bank : another cause was, for that he was Hke to be thrust
into the pond of the people that came unto him. Why, our
Saviour Christ might have withstood them, he was strong
enough to have kept himself from thrusting into ^ the water:
he was stronger than they all, and if he had listed he might
have stood on the water, as well as he walked on the water.
Truth it is, so might he have done indeed. But as it was
sometime his pleasure to show the power of his Godhead, so
he declared now the infirmity and imbecility of his manhood.

Here he giveth us an example what shall we do : we
must not tempt God by any miracles, so long as we may walk
by ordinary ways. As our Saviour Christ, when the devil
had him on the top of the temple, and would have had him
cast himself down, he made him this answer, Non tentabis
Dominum Deum tuum, " Thou shalt not tempt the Lord
thy God : " as if he should have said, we may not tempt God
at all. It is no time now to shew any miracles : there is
another way to go down by greesings. Thus he did shew
us an example, that we must not tempt-God, except it be in
extreme necessity, and when we cannot otherwise remedy
the matter, to leave it all to God, else we may not tempt the
majesty of his Deity : beware tempting of God.

Well, he comes to Simon's boat, and why rather to Simon's
boat than another ? I will answer, as I find by experience in
myself. I came hither to-day from Lambeth in a wherry; and
when I came to take boat, the watermen came about me, as
the manner is, and he would have me, and he would have me:
I took one of them. Now ye will ask me, why I came in
that boat rather than in another ? Because 1 would go into
that that I see stand next me ; it stood more commodiously
for me. And so did Christ by Simon's boat : it stood nearer
for him, he saw a better seat in it. A good natural reason.
Now come the papists, and they will make a mystery of it :
they will pick out the supremacy of the bishop of Rome in
Peter's boat. We may make allegories enough of every
place in scripture : but surely it must needs be a simple
matter that standeth on so weak a ground. But ye shall
see further : he desired Peter to thrust out his boat from the
shore. He desired him. Here was a good lesson for the
bishop of Rome, and all his college of cardinals, to learn
humility and gentleness. Rogabat eum. He desired him :

178 Sixth Sermon preached before

it was gently done of him, not with any austerity, but with
all urbanity, mildness, and softness, and humility. What an
•example is this that he giveth them here ! But they spy it
not, they can see nothing but the supremacy of the bishop
of Rome. A wondrous thing, what sight they have ; they
see nothing but the supremacy of the bishop of Rome ! Im-
perabatis ovibus meis, saith Ezekiel, cum avaritia et auste-
ritate, et dispersce sunt absque pastore ; " Ye have ruled
my sheep, and commanded them with great lordliness, auste-
rity, and power ; and thus ye have dispersed my sheep
abroad." And why ? There was no shepherd, they had
wanted one a great while. Rome hath been many a hundred
years without a good shepherd. They would not learn to
rule them gently ; they had rule over them, but it was with
cursings, excommunications, with great austerity and thun-
derbolts, and the devil and all, to maintain their unpreaching
prelacy. I beseech God open their eyes, that they may see
the truth, and not be blinded with those things that no man
can see but they !

It followeth in the text, Sedens docebat de navi : " He
taught sitting." Preachers, belike, were sitters in those days,
as it is written in another place, Sedent in cathedra Afosis,
" They sit in the chair of Moses." I would our preachers
would preach sitting or standing, one way or other. It
was a godly pulpit that our Saviour Christ had gotten him
here ; an old rotten boat, and yet he preached his Father's
will, his Father's message out of this pulpit. He cared not
for the pulpit, so he might do the people good. Indeed
it is to be commended for the preacher to stand or sit, as the
place is; but I would not have it so superstitiously esteemed,
but that a good preacher may declare the word of God
sitting on a horse, or preaching in a tree. And yet if this
should be done, the unpreaching prelates would laugh it to
scorn. And though it be good to have the pulpit set up
in churches, that the people may resort thither, yet I would
not have it so superstitiously used, but that in a profane
place the word of God might be preached sometimes ; and
I would not have the people offended withal, no more than
they be with our Saviour Christ's preaching out of a boat.
And yet to have pulpits in churches, it is very well done to
have them, but they would be occupied ; for it is a vain thing
to have them as they stand in many churches.

I heard of a bishop of England that went on visitation.

King Edward the Sixth 179

and as it was the custom, when the bishop should come, and
be rung into the town, the great bell's clapper was fallen
down, the tyall was broken, so that the bishop could not be
rung into the town. There was a great matter made of this,
and the chief of the parish were much blamed for it in the
visitation. The bishop was somewhat quick with them, and
signified that he was much offended. They made their
answers, and excused themselves as well as they could : " It was
a chance," said they, " that the clapper brake, and we could not
get it mended by and by ; we must tarry till we can have it
done : it shall be amended as shortly as may be." Among
the other, there was one wiser than the rest, and he comes
me to the bishop : " Why, my lord," saith he, " doth your
lordship make so great a matter of the bell that lacketh his
clapper? Here is a bell," said he, and pointed to the pulpit,
" that hath lacked a clapper this twenty years. We have a
parson that fetcheth out of this benefice fifty pound every
year, but we never see him." I warrant you, the bishop
was an unpreaching prelate. He could find fault with the
bell that wanted a clapper to ring him into the town, but he
could not find any fault with the parson that preached not at
his benefice. Ever this ofifice of preaching hath been least
regarded, it hath scant had the name of God's service. They
must sing " Salve festa dies " about the church, that no man
was the better for it, but to shew their gay coats and garments.
I came once myself to a place, riding on a journey home-
ward from London, and I sent word over night into the town
that I would preach there in the morning, because it was
holiday ; and methought it was an holiday's work. The
church stood in my way, and I took my horse and my com-
pany, and went thither. I thought I should have found a
great company in the church, and when I came there the
church door was_ fast locked. I tarried there half an hour
and more : at last the key was found, and one of the parish
comes to me and says, " Sir, this is a busy day with us, we
cannot hear you ; it is Robin Hood's day. The parish are
gone abroad to gather for Robin Hood : I pray you let
them not." I was fain there to give place to Robin Hood : I
thought my rochet should have been regarded, though I were
not ; but it would not serve, it was fain to give place to Robin
Hood's men. It is no laughing matter, my friends, it is a
weeping matter, a heavy matter ; a heavy matter, under the
pretence of gathering for Robin Hood, a traitor and a thief,

i8o Sixth Sermon preached before

to put out a preacher, to have his office less esteemed ; to
prefer Robin Hood before the niinistration of God's word :
and all this hath come of unpreaching prelates. This realm
hath been ill provided for, that it hath had such corrupt
judgments in it, to prefer Robin Hood to God's word. If
the bishops had been preachers, there should never have
been any such thing : but we have good hope of better.
We have had a good beginning : I beseech God to con-
tinue it ! But I tell you, it is far wide that the people
have such judgments ; the bishops they could laugh at it.
What was that to them ? They would have them to con-
tinue in their ignorance still, and themselves in unpreaching
prelacy.

Well, sitting, sitting : " He sat down and taught." The
text doth tell us that he taught, but it doth not tell us what
he taught. If I were a papist, 1 could tell what he said ; I
would, in the Pope's judgment, shew what he taught. For
the bishop of Rome hath in scrinio pectoris sui the true
understanding of scriptures. If he call a council, the college
of cardinals, he hath authority to determine the supper of
the Lord, as he did at the council of Florence ! And Pope
Nicholas, and bishop Lanfrank, shall come and expound
this place, and say, that our Saviour Christ said thus : " Peter,
I do mean this by sitting in thy boat, that thou shalt go to
Rome, and be bishop there five-and-twenty years after mine
ascension ; and all thy successors shall be rulers of the
universal church after thee."

Here would I place also holy water, and holy bread, and
all unwritten verities, if I were a papist ; and, that scripture
is not to be expounded by any private interpretation, but by
our holy father and his college of cardinals. This is a great
deal better place than Due in altum^ " Launch into the
deep." But what was Christ's sermon ? It may soon be
gathered what it was. He is always like himself. His first
sermon was, Pxnitentiain agite ; " Do penance ; your living
is naught; repent." Again, at Nazareth, when he read in
the temple, and preached remission of sins, and healing of
wounded consciences ; and in the long sermon in the mount,
he was always like himself, he never dissented from himself.

Oh, there is a writer hath a jolly text here, and his name
is Dionysius. I chanced to meet with his book in my lord
of Canterbury's library : he was a monk of the Charterhouse.
I marvel to find such a sentence in that author. What

King Edward the Sixth i8i

taught Christ in this sermon ? Marry, saith he, it is not
written. And he addeth more unto it ; Eva7igelistce tantum
scripserutit de sermo?iibus et miraculis Christi quantu7fi cog-
noverunt, inspirante Deo, sufficere ad cBdificatiofiem ecdesice,
ad confirmatio7iem fidei, et ad salutem atiiinarum. It is
true, it is not written ; all his miracles were not written; so
neither were all his sermons written : yet for all that, the
evangelists did write so much as was necessary. " They
wrote so much of the miracles and sermons of Christ as they
knew by God's inspiration to be sufficient for the edifying of
the church, the confirmation of our faith, and the health of
our souls." If this be true, as it is indeed, where be unwrit-
ten verities ? I marvel not at the sentence, but to find it in
such an author. Jesus ! what authority he gives to God's
word ! But God would that such men should be witness
with the authority of his book, will they, nill they. Now to
draw towards an end.

It foUoweth in the text. Due in altum. Here cometh in
the supremacy of the bishop of Rome. When our Saviour
Christ had made an end of his sermon, and had fed their
souls, he provided for their bodies. First, he began with
the soul : Christ's word is the food of it. Now he goeth to
the body. He hath charge of them both : we must commit
the feeding of the body and of the soul to him. Well, he
saith to Peter, Dtic i7i altum, " Launch into the depth ; put
forth thy boat farther into the deep of the water ; loose your
nets ; now fish." As who would say, " Your souls are now
fed, I have taught you my doctrine ; now I will confirm it
with a miracle." Lo, sir, here is Due in altum : here Peter
was made a great man, say the papists, and all his successors
after him. And this is derived of these few words, " Launch
into the deep." And their argument is this : he spake to Peter
only, and he spake to him in the singular number ; ergo he
gave him such a pre-eminence above the rest. A goodly argu-
ment ! I ween it be a syllogismus, iti quern terra, pontus.
I will make a like argument. Our Saviour Christ said to
Judas, when he was about to betray him, Quod faeis fae eitius,
" What thou doest, do quickly." Now when he spake to Peter,
there were none of his disciples by but James and John ; but
when he spake to Judas, they were all present. Well, he said
unto him. Quod faeis fae eitius, "Speed thy business that thou
hast in thy head, do it." He gave him here a secret moni-
tion, that he knew what he intended, if Judas had had grace

1 82 Sixth Sermon preached before

to have taken it, and repented. He spake in the singular
number to him ; ergo he gave him some pre-eminence.
Belike he made him a cardinal ; and it might full well be, for
they have followed Judas ever since. Here is as good a
ground for the college of cardinals, as the other is for the
supremacy of the bishop of Rome. " Our Saviour Christ,"
say they, " spake only to Peter for pre-eminence, because he
was chief of the apostles, and you can shew none other cause ;
ergo this is the cause why he spake to him in the singular
number." I dare say there is never a wherryman at West-
minster-bridge but he can answer to this, and give a natural
reason of it. He knoweth that one man is able to shove the
boat, but one man was not able to cast out the nets ; and
therefore he said in the plural number, Laxate retia, " Loose
your nets;" and he said in the singular number to Peter,
" Launch out the boat." Why ? Because he was able to do
it. But he spake the other in the plural number, because
he was not able to convey the boat, and cast out the nets
too : one man could not do it. This would the wherryman
say, and that with better reason, than to make such a mystery
of it, as no man can spy but they. And the cause why
he spake to all was to shew that he will have ail christian
men to work for their living. It is he that sends food both
for the body and soul, but he will not send it without
labour. He will have all christian people to labour for it ;
he will use our labour as a mean whereby he sendeth our food.

This was a wondrous miracle of our Saviour Christ, and
he did it not only to allure them to his discipleship, but also
for our commodity. It was a seal, a seal to seal his doctrine
withal. Now ye know that such as be keepers of seals, as
my lord Chancellor, and such other, whatsoever they be,
they do not always seal, they have a sealing time : for I have
heard poor men complain, that they have been put off from
time to time of sealing, till all their money were spent.
And as they have times to seal in, so our Saviour Christ had
his time of sealing. When he was here in earth with his
apostles, and in the time of the primitive church, Christ's
doctrine was sufficiently sealed already with seals of his own
making. What should our seals do ? What need we to seal
his seal ? It is a confirmed doctrine already.

Oh, Luther, when he came into the world first, and dis-
puted agamst the Decretals, the Clementines, Alexandrines,
Extravagantines, what ado had he ! But ye will say, perad-

King Edward the Sixth 183

venture, be was deceived in some things. I will not take
upon me to defend him in all points. I will not stand to it
that all that he wrote was true ; I think he would not sO'
himself : for there is no man but he may err. He came to
further and further knowledge : but surely he was a goodly
instrument. Well, I say, when he preached first, they call
upon him to do miracles. They were wrought before, and so
we need to do no miracles. Indeed when the popish prelates
preached first, they had need of miracles, and the devil
wrought some in the preaching of purgatory. But what
kind of miracles these were, all England doth know. : but it
will not know. A wonderful thing that the people will con-
tinue in their blindness and ignorance still ! We have great
utility of the miracles of our Saviour Jesus Christ. He doth
signify unto us by this wonderful work, that he is Lord a&
well of the water as of the land. A good comfort for those
that be on the water, when they be in any tempest or danger,,
to call upon him.

The fish here came at his commandment. Here we may
learn that all things in the water are subject to Christ. Peter
said, " Sir, we have laboured all night, and have not caught
one fin ; howbeit at your word we will to it afresh." By this
it appeareth that the gain, the lucre, the revenues that we
get, must not be imputed to our labour ; we may not say^
" Gramercy labour." It is not our labour, it is our Saviour
Christ that sendeth us living : yet must we labour, for he
that said to Peter labour, and he that bade the fishers labour^
bids all men to labour in their business. There be some
people that ascribe their gains, their increase gotten by any
faculty, to the devil. Is there any, trow ye, in England
would say so ? Now if any man should come to another, and
say he got his living by the devil, he would fall out with
him. There is not a man in England that so saith ; yet is
there some that think it. For all that get it with false buy-
ing and selling, with circumvention, with usury, impostures,
mixed wares, false weights, deceiving their lords and masters ;
all those that get their goods on this fashion, what do they
think but that the devil sends them gains and riches ? For
they be his, being unlawfully gotten : what is this to say
but that the devil is author of their gains, when they be
so gotten ? for God inhibits them. Deus non volens iniqui-
tatem tu es ; " God will no iniquity." These folk are greatly
deceived.

184 Sixth Sermon preached before

There be some, again, impute all to their labours and
works. Yea, on the holy day they cannot find in their
hearts to come to the temple to the blessed communion ;
they must be working at home. These are wide again on
the other side. And some there be that think, if they work
nothing at all, they shall have enough : they will have no
good exercise, but gape, and think God will send meat into
their mouths. And these are far wide : they must work.
He bade the fishers work : our Saviour Christ bade Peter
work : and he that said so to them, says the same to us,
every man in his art. Benedictio Dei facit divitem ; "The
blessing of God maketh a man rich." He lets his sun shine
upon the wicked, as well as upon the good ; he sends riches
both to good and bad. But this blessing turns to them into
a malediction and a curse ; it increaseth their damnation.
St Paul, writing to the Thessalonians, did put an order how
every man should work in his vocation : Cum esseirius apud
vos, hoc prcecipiebainus vobis, ut si quis nollet operari is fiec
edat ; which in our English tongue is : " When I was among
you," saith he, " I made this ordinance, that whosoever would
not do the work of his vocation should have no meat." It were
a good ordinance in a commonweal, that every man should be
set on work, every man in his vocation. " Let him have no
meat." Now he saith furthermore, Aiidivimus quosduDi inter
vos versantes inordi7iate nihil operis facientes, " I hear say
there be some amongst you that live inordinately." What is
that word inordinately ? Idly, giving themselves to no occu-
pation for their living : curiose agentes, curious men, given
to curiosity, to searching what other men do. St Paul saith,
" he heard say ; " he could not tell whether it were so or no.
But he took occasion of hearing say, to set out a good and
wholesome doctrine : His auteni qui sunt ejusniodi prcecipi-
mus et obsecramus ; "We command and desire you for the
reverence of God, if there be any such, that they will do
the works of their vocation, and go quietly to their occupa-
tion, and so eat their own bread : " else it is not their own,
it is other men's meat. Our Saviour Christ, before he began
his preaching, lived of his occupation ; he was a carpenter,
and gat his living with great labour. Therefore let no man
disdain or think scorn to follow him in a mean living, a
mean vocation, or a common calling and occupation. For as
he blessed our nature with taking upon him the shape of
man, so in his doing he blessed all occupations and arts.

King Edward the Sixth 185

This is a notable example to signify that he abhors all idle-
ness. When he was a carpenter, then he went and did the
work of his calling ; and when he was a preacher, he did
the work of that calling. He was no unpreaching prelate.
The bishop of Rome should have learned that at him. And
these gainers with false arts, what be they ? They are never
content with what they have, though it be never so much.
And they that are true dealers are satisfied with that that
God sends, though it be never so little. Qucestus magnus
pietas ami aniino sua sorte contento ; " Godliness is great
gain, it is lucre enough, it is vantage enough, to be content
with that that God sends." The faithful cannot lack ; the
unfaithful is ever lacking, though he have never so much.

I will now make an end. Labores 7na?iuum tuarum, let
us all labour. Christ teacheth us to labour, yea, the bishop
of Rome himself, he teacheth him to labour, rather than to
be head of the church. Let us put our trust in God, Labores
7nafiuum tuarum^ " Cast thy care upon the Lord, and he
will nourish thee and feed thee." Again, the prophet saith,
Nunquam vidi jtistum derelictum, nee semen ejus qucerens
panern ; "I never saw the righteous man forsaken, nor his
seed to seek his bread." It is infidelity, infidelity that mars
all together.

Well, to my text : Labores manuum tuarwn quia man-
ducabis, beatus es, et bene tibi erit ; "Because thou eatest
the labours of thy hands, that God sends thee of thy labour."
Every man must labour; yea, though he be a king, yet he
must labour : for I know no man hath a greater labour
than a king. What is his labour ? To study God's book, to
see that there be no unpreaching prelates in his realm, nor
bribing judges ; to see to all estates ; to provide for the poor ;
to see victuals good cheap. Is not this a labour, trow ye ?
Thus if thou dost labour, exercising the works of thy voca-
tion, thou eatest the meat that God sends thee ; and then it
followeth, Beatus es, "Thou art a blessed man in God's
favour," et bene tibi erit, " And it shall go well with thee in
this world," both in body and soul, for God provideth for
both. How shalt thou provide for thy soul ? Go hear
sermons. How for the body ? Labour in thy vocation, and
then shall it be well with thee, both here and in the world to
come, through the faith and merits of our Saviour Jesus
Christ : to whom with the Father and the Holy Ghost be
praise for ever and ever, world without end. A//ie?i.

SERMONS PREACHED BEFORE KING
EDWARD THE SIXTH

The Seventh Sermon of M. Latimer preached before King
Edward, April 7iineteenth, 1549.

QucBcunque scriptasunt, ad nostrum doctrhiam script a sunt. — RoM. xv. 4.
All things that be written, they be written to be our doctrine.

By occasion of this text, most honourable audience, I
have walked this Lent in the broad field of scripture, and
used my liberty, and entreated of such matters as I thought
meet for this auditory. I have had ado with many estates,
even with the highest of all. I have entreated of the duty
of kings, of the duty of magistrates and judges, of the
duty of prelates ; allowing that that is good, and disallowing
the contrary. I have taught that we are all sinners : I think
there is none of us all, neither preacher nor hearer, but we
may be amended, and redress our lives : we may all say,
yea, all the pack of us, Peccavimus cum patribus fiostris,
*' We have offended and sinned with our forefathers." In
multis offendimus omnes : there is none of us all but we
have in sundry things grievously offended almighty God.
I here entreated of many faults, and rebuked many kinds
of sins. I intend to-day, by God's grace, to shew you the
remedy of sin. We be in the place of repentance : now is
the time to call for mercy, whilst we be in this world. We
be all sinners, even the best of us all ; therefore it is good
to hear the remedy of sin. This day is commonly called
Good- Friday : although every day ought to be with us
Good-Friday, yet this day we are accustomed specially to
have a commemoration and remembrance of the passion of
our Saviour Jesus Christ. This day we have in memory
his bitter passion and death, which is the remedy of our sin.
Therefore I intend to entreat of a piece of a story of his
passion ; I am not able to entreat of all. That I may do

186

Seventh Sermon 187

that the better, and that it may be to the honour of God,
and the edification of your souls, and mine both, I shall
desire you to pray, &c. In this prayer I will desire you
to remember the souls departed, with lauds and praise to
almighty God, and that he did vouchsafe to assist them at
the hour of their death : in so doing you shall be put in
remembrance to pray for yourselves, that it may please God
to assist and comfort you in the agonies and pains of death.

The place that I will entreat of is the twenty-sixth chap-
ter of St Matthew. Howbeit, as I entreat of it, I will bor-
row part of St Mark, and part of St Luke : for they have
somewhat that St Matthew hath not ; and especially Luke.
The text is, Tunc cum venisset Jesus in villain, quce dicitur
Gethsemani, " Then when Jesus came ; " some have in vil-
lam, some in agrum, some in prcedium. But it is all one ;
when Christ came into a grange, into a piece of land, into a
field, it makes no matter ; call it what ye will. At what
time he had come into an honest man's house, and there
eaten his paschal lamb, and instituted and celebrated the
Lord's supper, and set forth the blessed communion ; then
when this was done, he took his way to the place where he
knew Judas would come. It was a solitary place, and thither
he went with his eleven apostles : for Judas, the twelfth, was
about his business, he was occupied about his merchandise,
and was providing among the bishops and priests to come
with an ambushment of Jews, to take our Saviour Jesu
Christ. And v/hen he was come into the field or grange,
this village, or farm-place, which was called Gethsemane,
there was a garden, saith Luke, into the which he goeth, and
leaves eight of his disciples without ; howbeit he appointed
them what they should do : he saith, Sedete hie donee illuc
vadam et orem ; "Sit you here, whilst I go yonder and
pray," He told them that he went to pray, to monish
them what they should do, to fall to prayer as he did.
He left them there, and took no more with him but three,
Peter, James, and John, to teach us that a solitary place is
meet for prayer. Then when he was come into this garden,
ccepit expavescere, " he began to tremble," insomuch he said,
Tristis est anima mea usque ad mortem, " My soul is heavy
and pensive even unto death."

This is a notable place, and one of the most especial and
chiefest of all that be in the story of the passion of Christ.
Here is our remedy : here we must have in consideration all

1 88 Seventh Sermon preached before

his doings and sayings, for our learning, for our edification,
for our comfort and consolation.

First of all, he set his three disciples that he took with
him in an order, and told them what they should do, saying,
Sedete hie, et vigilate mecum, et orate ; " Sit here, and pray
that ye enter not into temptation." But of that I will en-
treat afterward. Now when he was in the garden, Cxpit
expavescere, he began to be heavy, pensive, heavy-hearted.
I like not Origen's playing with this word capit : it was a
perfect heaviness ; it was such a one as was never seen a
greater ; it was not only the beginning of a sorrow. These
doctors, we have great cause to thank God for them, but
yet I would not have them always to be allowed. They
have handled many points of our faith very godly ; and we
may have a great stay in them in many things ; we might
not well lack them : but yet I would not have men to be
sworn to them, and so addict, as to take hand over head
whatsoever they say : it were a great inconvenience so to do.

Well, let us go forward. He took Peter, James, and
John, into this garden. And why did he take them with
him, rather than other ? Marry, those that he had taken
before, to whom he had revealed in the hill the trans-
figuration and declaration of his deity, to see the revelation
of the majesty of his Godhead, now in the garden he revealed
to the same the infirmity of his manhood : because they had
tasted of the sweet, he would they should taste also of the
sour. He took these with him at both times : for two or
three is enough to bear witness. And he began to be heavy
in his mind ; he was greatly vexed within himself, he was
sore afflicted, it was a great heaviness. He had been heavy
many times before ; and he had suffered great afflictions in
his soul, as for the blindness of the Jews ; and he was like
to suffer more pangs of pain in his body. But this pang
was greater than any that he ever suffered : yea, it was
a greater torment unto him, I think a greater pain, than
when he was hanged on the cross ; than when the four nails
were knocked and driven through his hands and feet ; than
when the sharp crown of thorns was thrust on his head.
This was the heaviness and pensiveness of his heart, the
agony of the spirit. And as the soul is more precious than
the body, even so is the pains of the soul more grievous
than the pains of the body : therefore there is another
which writeth. Horror mortis gravior ipsa morte ; " The

King Edward the Sixth 189

horror and ugsomeness of death is sorer than death itself."
This is the most grievous pain that ever Christ suffered, even
this pang that he suffered in the garden. It is the most
notable place, one of them in the whole story of the passion,
when he said, Anima mea tristis est usque ad mortein,
" My soul is heavy to death ; " and cum cxpisset expaves
cere, " when he began to quiver, to shake." The grievous-
ness of it is declared by this prayer that he made : Pater,
si possibile est, &■€., " Father, if it be possible, away with
this cup : rid me of it." He understood by this cup his
pains of death ; for he knew well enough that his passion
was at hand, that Judas was coming upon him with the
Jews to take him.

There was offered unto him now the image of death ;
the image, the sense, the feeling of hell : for death and hell
go both together. I will entreat of this image of hell, which
is death. Truly no man can shew it perfectly, yet I will do
the best I can to make you understand the grievous pangs
that our Saviour Christ was in when he was in the garden.
As man's power is not able to bear it, so no man's tongue
is able to express it. Painters paint death like a man with-
out skin, and a body having nothing but bones. And hell
they paint with horrible flames of burning fire : they bungle
somewhat at it, they come nothing near it. But this is no
true painting. No painter can paint hell, unless he could
paint the torment and condemnation both of body and soul ;
the possession and having of all infelicity. This is hell, this
is the image of death : this is hell, such an evil-favoured
face, such an uglesome countenance, such an horrible visage
our Saviour Christ saw of death and hell in the garden.
There is no pleasure in beholding of it, but more pain than
any tongue can tell. Death and hell took unto them this
evil-favoured face of sin, and through sin. This sin is so
highly hated of God, that he doth pronounce it worthy to
be punished with lack of all felicity, with the feeling of in-
felicity. Death and hell be not only the wages, the reward,
Ihe stipend of sin : but they are brought into the world by
sin. Per peccatum mors, saith St Paul, "through sin death
entered into the world." Moses sheweth the first coming in
of it into the world. Whereas our first father Adam was set
at liberty to live for ever, yet God inhibiting him from eating
of the apple, told him : " If thou meddle with this fruit, thou
and all thy posterity shall fall into necessity of death, from

190 Seventh Sermon preached before

ever living : morte morieris, thou and all thy posterity shall
be subject to death." Here came in death and hell : sin was
their mother : therefore they must have such an image as
their mother sin would give them.

An uglesome thing and an horrible image must it needs
be, that is brought in by such a thing so hated of God ; yea,
this face of death and hell is so terrible, that such as have
been wicked men had rather be hanged than abide it. As
Achitophel, that traitor to David, like an ambitious wretch,
thought to have come to higher promotion, and therefore
conspired with Absolon against his master David : he,
when he saw his counsel took no place, goes and hangs
himself, in contemplation of this evil-favoured face of death.
Judas also, when he came with bushments to take his mas-
ter Christ, in beholding this horrible face hanged himself.
Vea, the elect people of God, the faithful, having the be-
holding of his face, (though God hath always preserved
them, such a good God he is to them that believe in him,
that "he will not puffer them to be tempted above that
that they have been able to bear,") yet for all that, there
is nothing that they complain more sore than of this..hojror
of death. Go to Job, what saith he ? Pereat dies in quo
natus sum, suspendiuni elegit anima mea ; " Wo worth the
day that I was born in, my soul would be hanged : " saying
in his pangs almost he wist not what. This was when
with the eye of his conscience and the inward man he
beheld the horror of death and hell : not for any bodily
pain he suffered ; for when he had boils, blotches, blains,
and scabs, he suffered them patiently : he could say then. Si
bona suscepi de manu Domitii, &c., " If we have received
good things of God, why should we not suffer likewise evil ? "
It was not for any such thing that he was so vexed :
but the sight of this face of death and hell was offered to
him so lively, that he would have been out of this world.
It was this evil-favoured face of death that so troubled him.
King David also said, in contemplation of this uglesome
face, Laboravi in geniitu ineo, " I have been sore vexed
with sighing and mourning." Turbatus est a furore oculus
meus, " Mine eye hath been greatly troubled in my rage."
A strange thing ! When he had to fight with Goliath, that
monstrous giant, who was able to have eaten him, he could
abide him, and was nothing afraid. And now what a work !
What exclamations makes he at the sight of death 1 Jonas

King Edward the Sixth 191

likewise was bold enough to bid the shipmen cast him into
the sea, he had not seen that face and visage : but when he
was in the whale's belly, and had there the beholding ot
it, what terror and distress abode he ! Hezekiah, when he
saw Sennacherib besieging his city on every side most vio-
lently, was nothing afraid of the great host and mighty
army that was like to destroy him out of hand ; yet he
was afraid of death. When the prophet came unto him,
and said, Dispone domui tuce, inorte morieris et non vives,
" Set thy house in order, for thou shalt surely die, and not
live ; " (2 Kings xx.), it struck him so to the heart that he fell
a-weeping. O Lord, what an horror was this ! There be
some writers that say, that Peter, James, and John were in
this feeling at the same time ; and that Peter, when he said,
Exi a me Domine, quia homo peccator sum, " Depart
from me, O Lord, for I am a sinful man," did taste some
part of it : he was so astonished, he wist not what to say.
It was not long that they were in this anguish ; some say
longer, some shorter : but Christ was ready to comfort them,
and said to Peter, Ne iimeas, " Be not afraid." A friend of
mine told me of a certain woman that was eighteen years
together in it. I knew a man myself, Bilney, little Bilney,
that blessed martyr of God, what time he had borne his
fagot, and was come again to Cambridge, had such conflicts
within himself, beholding this image of death, that his friends
were afraid to let him be alone : they were fain to be with
him day and night, and comforted him as they could, but
no comforts would serve. As for the comfortable places
of scripture, to bring them unto him it was as though a
man would run him through the heart with a sword ; yet
afterward, for all this, he was revived, and took his death
patiently, and died well against the tyrannical see of Rome.
Wo will be to that bishop, that had the examination of him,
if he repented not !

Here is a good lesson for you, my friends ; if ever you
come in danger, in durance, in prison for God's quarrel,
and his sake, as he did for purgatory-matters, and put to
bear a fagot for preaching the true word of God against
pilgrimage, and such like matters, I will advise you first,
and above all things, to abjure all your friends, all your
friendships ; leave not one unabjured. It is they that shall
undo you, and not your enemies. It was his very friends
that brought Bilney to it.

192 Seventh Sermon preached before

By this it may somewhat appear what our Saviour
Christ suffered ; he doth not dissemble it himself, when he
saith, " My soul is heavy to death : " he was in so sore
an agony, that there issued out of him, as I shall entreat
anon, drops of blood. An ugsome thing surely, which this
fact and deed sheweth us, what horrible pains he was in
for our sakes ! But you will say, "How can this be? It
were possible that I, and such other as be great sinners,
should suffer such affliction ; the Son of God, what our Sa-
viour Christ, [who] never sinned, how can this stand that
he should be thus handled ? He never deserved it."

Marry, I will tell you how. We must consider our
Saviour Christ two ways, one way in his manhood, another
in his Godhead. Some places of scripture must be referred
to his Deity, and some to his humanity. In his Godhead
he suffered nothing ; but now he made himself void of his
Deity, as scripture saith. Cum esset iti forma Dei, exina-
nivit seipsum, " Whereas he was in the form of God, he
emptied himself of it, he did hide it, and used himself as
though he had not had it." He would not help himself with
his Godhead ; " he humbled himself with all obedience unto
death, even to the death of the cross:" this was in that
he was man. He took upon him our sins : not the work
of sin; I mean not so : not to do it, not to commit it;
but to purge it, to cleanse it, to bear the stipend of it :
and that way he was the great sinner of the world. He
bare all the sin of the world on his back ; he would become
debtor for it.

I ^Now to sustain and suffer the dolours of death is not
to sin : but he came into this world with his passion to purge
our sins. Now this that he suffered in the garden is one of
the bitterest pieces of all his passion : this fear of death
was the bitterest pain that ever he abode, due to sin
which he never did, but became debtor for us. All this
he suffered for us ; this he did to satisfy for our sins. It
is much like as if I owed another man twenty thousand
pounds, and should pay it out of hand, or else go to the
dungeon of Ludgate ; and when I am going to prison, one of
my friends should come and ask, " Whither goeth this man ? "'
and after he had heard the matter, should say, " Let me
answer for him, I will become surety for him : yea, I will
pay all for him." Such a part played our Saviour Christ
with us. If he had not suffered this, I for my part should

King Edward the Sixth 193

have suffered, according to the gravity and quantity of my
sins, damnation. For the greater the sin is, the greater
is the punishment in hell. He suffered for you and me,
in such a degree as is due to all the sins of the whole
world. It was as if you would imagine that one man had
committed all the sins since Adam : you may be sure he
should be punished with the same horror of death, in such
a sort as all men in the world should have suffered. Feign
and put case, our Saviour Christ had committed all the sins of
the world ; all that I for my part have done, all that you for
your part have done, and that any man else hath done : if he
had done all this himself, his agony that he suffered should
have been no greater nor grievouser than it was. This that
he suffered in the garden was a portion, I say, of his passion,
and one of the bitterest parts of it. And this he suffered for
our sins, and not for any sins that he had committed himself:
for all we should have suffered, every man according to his
own deserts. This he did of his goodness, partly to purge
and cleanse our sins, partly because he would taste and feel
our miseries, guo possit succurrere nobis, " that he should
the rather help and relieve us ; " and partly he suffered to
give us example to behave ourselves as he did. He did
not suffer, to discharge us clean from death, to keep us clean
from it, not to taste of it. Nay nay, you must not take it so
We shall have the beholding of this ugsome face every one of
us ; we shall feel it ourselves. Yet our Saviour Christ did
suffer, to the intent to signify to us that death is overcome-
able. We shall indeed overcome it, if we repent, and ac-
knowledge that our Saviour Jesu Christ pacified with his
pangs and pains the wrath of the Father ; having a love
to walk in the ways of God. If we believe in Jesu Christ,
we shall overcome death : I say it shall not prevail against us.
Wherefore, whensoever it chanceth thee, my friend, to have
the tasting of this death, that thou shalt be tempted with this
horror of death, what is to be done then ? Whensoever thou
feelest thy soul heavy to death, make haste and resort to this
garden ; and with this faith thou shalt overcome this terror
when it cometh. Oh, it was a grievous thing that Christ suf-
fered here ! O the greatness of this dolour that he suffered
in the garden, partly to make amends for our sins, and
partly to deliver us from death ; not so that we should not
die bodily, but that this death should be a way to a better
hfe, and to destroy and overcome hell ! Our Saviour Christ

194 Seventh Sermon preached before

had a garden, but he had little pleasure in it. You have
many goodly gardens : I would you would in the midst of
them consider what agony our Saviour Christ suffered in
his garden. A goodly meditation to have in your gardens !
It shall occasion you to delight no farther in vanities, but
to remember what he suffered for you. It may draw you
from sin. It is a good monument, a good sign, a good
monition, to consider how he behaved himself in this garden.

Well; he saith to his disciples, "Sit here and pray with
me." He went a little way off, as it were a stone's cast
from them, and falleth to his prayer, and saith : Pater, si
possibile est, transeat a me calix iste ; "Father, if it be
possible, away with this bitter cup, this outrageous pain."
Yet after he corrects himself, and says, Veru?itamen non sicut
ego volo, sed sicut tu vis; "Not my will, but thy will be
done, O Father." Here is a good meditation for christian
men at all times, and not only upon Good Friday. Let
Good Friday be every day to a christian man, to know to
use his passion to that end and purpose ; not only to read
the story, but to take the fruit of it. Some men, if they
had been in this agony, would have run themselves through
with their swords, as Saul did : some would have hanged
themselves, as Achitophel did. Let us not follow these men,
they be no examples for us ; but let us follow Christ, which
in his agony resorted to his Father with his prayer. This
must be our pattern to work by.

Here I might dilate the matter as touching praying to
saints. Here we may learn not to pray to saints. Christ
bids us, Ora Patrem qui est in ccclis, " Pray to thy Father
that is in heaven ; " to the Creator, and not to any creature.
And therefore away with these avowries ^ : let God alone be
our avowry. What have we to do to run hither or thither,
but only to the Father of heaven? I will not tarry to speak
of this matter.

Our Saviour Christ set his disciples in an order, and com-
manded them to watch and pray, saying, Vigilate et orate;
" Watch and pray." Whereto should they watch and pray ?
He saith by and by, ne intretis in tentationem, " that ye
enter not into temptation." He bids them not pray that we
be not tempted ; for that is as. much to say, as to pray that
we should be out of this world. There is no man in this
world without temptation. In the time of prosperity we
' protectors.

King Edward the Sixth 195

are tempted to wantonness, pleasures, and all lightness ;
in time of adversity, to despair in God's goodness. Tempta-
tion never ceases. There is a difference between being
tempted, and entering into temptation. He bids therefore
not to pray that they be not tempted, but that they "enter
not into temptation." To be tempted is no evil thing. For
what is it ? No more than when the flesh, the devil and the
world, doth solicit and move us against God. To give place
to these suggestions, and to yield ourselves, and suffer us to
be overcome with them, this is to enter into temptation. Our
Saviour Christ knew that they should be grievously tempted,
and therefore he gave them warning that they should not
give place to temptation, nor despair at his death : and if
they chanced to forsake him, or to run away, in case they
tripped or swerved, yet to come again.

But our Saviour Christ did not only command his
disciples to pray, but fell down upon his knees flat upon the
ground, and prayed himself, sayingi Pater, si fieri potest,
transeat a me calix iste ; " Father, deliver me of this pang
and pain that I am in, this outrageous pain." This word,
" Father," came even from the bowels of his heart, when he
made his moan; as who should say, "Father, rid me; I am in
such pain that I can be in no greater ! Thou art my Father,
I am thy Son. Can the Father forsake his son in such
anguish?" Thus he made his moan. "Father, take away this
horror of death from me ; rid me of this pain ; suffer me not
to be taken when Judas comes ; suffer me not to be hanged
on the cross ; suffer not my hands to be pierced with nails,
nor my heart with the sharp spear." A wonderful thing,
that he should so oft tell his disciples of it before, and now,
when he cometh to the point, to desire to be rid of it, as
though he would have been disobedient to the will of his
Father. Afore he said, he came to suffer ; and now he says,
away with this cup. Who would have thought that ever this
gear should have come out of Christ's mouth ? What a case
is this ! What should a man say ? You must understand, that
Christ took upon him our infirmities, of the which this was
one, to be sorry at death. Among the stipends of sin, this
was one, to tremble at the cross : this is a punishment for
our sin.

It goeth otherways with us than with Christ : if we
were in like case, and in like agony, almost we would curse
God, or rather wish that there were no God. This that he

196 Seventh Sermon preached before

said was not of that sort ; it was referring the matter to the
will of his Father. But we seek by all means, be it right, be
it wrong, of our own nature to be rid out of pain : he desired
it conditionally, as it might stand with his Father's will ; add-
ing a veruntameti to it. So his request was to shew the
infirmity of man. Here is now an example what we shall do
when we are in like case. He never deserved it, we have.
He had a verutiiamen, and notwithstanding : let us have so
to. We must have a " nevertheless, thy will be done, and
not mine : give me grace to be content, to submit my will
unto thine." His fact teacheth us what to do. This is our
surgery, our physic, when we be in agony : and reckon upon
it, friends, we shall come to it; we shall feel it at one time or
another.

What doth he now? What came to pass now, when he
had heard no voice, his Father was dumb? He resorts to his
friends, seeking some comfort at their hands. Seeing he had
none at his Father's hand, he cometh to his disciples, and
finds them asleep. He spake unto Peter, and said, "Ah Peter,
art thou asleep?" Peter before had bragged stoutly, as though
he would have killed, (God have mercy upon his soul!) and now,
when he should have comforted Christ, he was asleep. Not
once buff nor baff to him : not a word. He was fain to say
to his disciples, Vigilate et orate, " Watch and pray ; the
spirit is ready, but the flesh is weak : " he had never a word
of them again. They might at the least have said, "O Sir,
remember yourself; are you not Christ ? Came not you into
this world to redeem sin? Be of good cheer, be of good com-
fort : this sorrow will not help you ; comfort yourself by
your own preaching. You have said, Oportet Filiuin hominis
pad, ' It behoveth the Son of man to suffer.' You have not
deserved any thing, it is not your fault." Indeed, if they had
done this with him, they had played a friendly part with him;
but they gave him not so much as one comfortable word.
We run to our friends in our distresses and agonies, as though
we had all our trust and confidence in them. He did not so;
he resorted to them, but trusted not in them. We will run
to our friends, and come no more to God ; he returned
again. What ! Shall we not resort to our friends in time of
need ? And, trow ye, we shall not find them asleep ? Yes, I
warrant you : and when we need their help most, we shall
not have it. But what shall we do, when we shall find lack
m them ? We will cry out upon them, upbraid them, chide,

King Edward the Sixth 197

brawl, fume, chafe, and backbite them. But Christ did not
so; he excused his friends, saying, Vigilate et orate; spi-
ritus quidem promptus est, caro autein infirma : " O ! " quoth
he, " watch and pray : I see well the spirit is ready, but the
flesh is weak," What meaneth this ? Surely it is a comfort-
able place. For as long as we live in this world, when we
be at the best, we have no more but promptitudinem spiri-
tus cum infirmitate carnis, the readiness of the spirit with
the infirmity of the flesh. The very saints of God said,
Velle adest mihi, " My will is good, but I am not able to
perform it." I have been with some, and fain they would,
fain they would : there was readiness of spirit, but it would
not be ; it grieved them that they could not take things as
they should do. The flesh resisteth the work of the Holy
Ghost in our hearts, and lets it, lets it. We have to pray
ever to God. O prayer, prayer ! that it might be used in
this realm, as it ought to be of all men, and specially of ma-
gistrates, of counsellors, of great rulers ; to pray, to pray
that it would please God to put godly policies in their hearts ?
Call for assistance.

I have heard say, when that good queen ^ that is gone
had ordained in her house daily prayer both before noon,
and after noon, the admiral gets him out of the way, like a
mole digging in the earth. He shall be Lot's wife to me as
long as I live. He was, I heard say, a covetous man, a
covetous man indeed : I would there were no more in
England ! He was, I heard say, an ambitious man : I would
there were no more in England ! He was, I heard say, a
seditious man, a contemner of common prayer : I would there
were no more in England ! Well : he is gone. I would he
had left none behind him ! Remember you, my lords, that
you pray in your houses to the better mortification of your
flesh. Remember, God must be honoured. I will you to
pray, that God will continue his Spirit in you. I do not
put you in comfort, that if ye have once the Spirit, ye cannot
lose it. There be new spirits start up now of late, that say,,
after we have received the Spirit, we cannot sin. I will
make but one argument : St Paul had brought the Galatians
to the profession of the faith, and left them in that state ;
they had received the Spirit once, but they sinned again, as
he testified of them himself: he saith, Currebatis bene ; ye
were once in a right state : and again, Recepistis Spiritum
' Catherine Par, who married the lord admiral Seymour.

198 Seventh Sermon preached before

ex operibus legis an ex justitia fidei ? Once they had the
Spirit by faith ; but false prophets came, when he was
gone from them, and they plucked them clean away from
all that Paul had planted them in : and then said Paui
unto them, O stulti Galati, quis vos fascinavitl "O
foolish Galatians, who hath bewitched you ? " If this be
true, we may lose the Spirit that we have once possessed.
It is a fond thing : I will not tarry in it. But now to
the passion again.

Christ had been with his Father, and felt no help : he
had been with his friends, and had no comfort : he had prayed
twice, and was not heard : what did he now ? Did he give
prayer over ? No, he goeth again to his Father, and saith
the same again : " Father, if it be possible, away with this
cup." Here is an example for us, although we be not heard
at the first time, shall we give over our prayer ? Nay, we
must to it again. We must be importune upon God. We
must be instant in prayer. He prayed thrice, and was not
heard ; let us pray threescore times. Folks are very dull
now-a-days in prayer, to come to sermons, to resort to
common prayer. You house-keepers, and especially great
men, give example of prayer in your houses.

Well ; did his Father look upon him this second time ?
No, he went to his friends again, thinking to find some
comfort there, but he finds them asleep again ; more deep
asleep than ever they were : their eyes were heavy with
sleep ; there was no comfort at all ; they wist not what to say
to him. A wonderful thing, how he was tost from post to
pillar ; one while to his Father, and was destitute at his
hand ; another while to his friends, and found no comfort at
them : his Father gave him looking on, and suffered him to
bite upon the bridle awhile. Almighty God beheld this
battle, that he might enjoy the honour and glory ; " that in
his name all knees should bow, cceJestiujn, terrestrium et in-
fernorum, in heaven, earth, and hell." This, that the Father
would not hear his own Son, was another punishment due to
our sin. When we cry unto him, he will not hear us. The
prophet Jeremy saith, Clamabunt ad me et ego non exaudiam
eos ; "They shall cry unto me, and 1 will not hear them."
These be Jeremy's words : here he threateneth to punish
sin with not hearing their prayers. The prophet saith,
'* They have not had the fear of God before their eyes, nor
have not regarded discipline and correction." I never saw,

King Edward the Sixth 199

surely, so little discipline as is now-a-days. Men will be
masters ; they v/ill be masters and no disciples. Alas, where
is this discipline now in England ? The people regard no
discipline ; they be without all order. Where they should
give place, they will not stir one inch : yea, where magis-
trates should determine matters, they will break into the
place before they come, and at their coming not move a whit
for them. Is this discipline ? Is this good order? If a man
say anything unto them, they regard it not. They that be
called to answer, will not answer directly, but scoff the matter
out. Men the more they know, the worse they be ; it is
truly said, scientia iiiflat, " knowledge maketh us proud, and
causeth us to forget all, and set away discipline." Surely in
popery they had a reverence ; but now we have none at all.
I never saw the like. This same lack of the fear of God and
discipline in us was one of the causes that the Father would
not hear his Son. This pain suffered our Saviour Christ for
us, who never deserved it. O, what it was that he suffered
in this garden, till Judas came ! The dolours, the terrors, the
sorrows that he suffered be unspeakable ! He suffered partly
to make amends for our sins, and partly to give us example,
what we should do in like case. What comes of this gear in
the end?

Well; now he prayeth again, he resorteth to his Father
again. Angore correptus prolixius orabat ; he was in sorer
pains, in more anguish than ever he was ; and therefore he
prayeth longer, more ardently, more fervently, more vehe-
mently, than ever he did before. O Lord, what a wonderful
thing is this ! This horror of death is worse than death itself,
and is more ugsome, more bitter than any bodily death.
He prayeth now the third time. He did it so instantly, so
fervently, that it brought out a bloody sweat, and in such
plenty, that it dropped down even to the ground. There
issued out of his precious body drops of blood. What a pain
was he in, when these bloody drops fell so abundantly from
him ! Yet for all that, how unthankful do we shew ourselves
toward hirn that died only for our sakes, and for the remedy
of our sins \ O what blasphemy do we commit day by day !
what little regard have we to his blessed passion, thus to
swear by God's blood, by Christ's passion ! We have nothing
in our pastime, but " God's blood," " God's wounds." We
continually blaspheme his passion, in hawking, hunting, dicing,
and carding. Who would think he should have such enemies

200 Seventh Sermon preached before

among those that profess his name ? What became of his
blood that fell down, trow ye ? Was the blood of Hales ^ of
it ? Wo worth it ! What ado was there to bring this out
of the king's head ! This great abomination, of the blood of
Hales, could not be taken a great while out of his mind.

You that be of the court, and especially ye sworn chap-
lains, beware of a lesson that a great man taught me at my
first coming to the court : he told me for good-will ; he
thought it well. He said to me, " You must beware, howsoever
ye do, that ye contrary not the king ; let him have his say-
ings ; follow him ; go with him." Marry, out upon this coun-
sel ! Shall I say as he says ? Say your conscience, or else
what a worm shall ye feel gnawing ; what a remorse of con-
science shall ye have, when ye remember how ye have slacked
your duty ! It is a good wise verse, Gutta cavat lapidem
non vi sed scepe cadendo ; " The drop of rain maketh a hole
in the stone, not by violence, but by oft falling." Likewise
a prince must be turned ; not violently, but he must be won
by a little and a little. He must have his duty told him ;
but it must be done with humbleness, with request of pardon ;
or else it were a dangerous thing. Unpreaching prelates
have been the cause, that the blood of Hales did so long blind
the king. Wo worth that such an abominable thing should
be in a christian realm ! But thanks be to God, it was partly
redressed in the king's days that dead is, and much more
now. God grant good -will and power to go forward, if there
be any such abomination behind, that it may be utterly
rooted up !

O how happy are we, that it hath pleased Almighty God
to vouchsafe that his Son should sweat blood for the redeem-
ing of our sins ! And, again, how unhappy are we, if we
will not take it thankfully, that were redeemed so painfully !
Alas, what hard hearts have we ! Our Saviour Christ never
sinned, and yet sweat he blood for our sins. We will not
once water our eyes with a few tears. What an horrible
thing is sin ; that no other thing would remedy and pay the
ransom for it, but only the blood of our Saviour Christ !
There was nothing to pacify the Father^s wrath against man,
but such an agony as he suffered. All the passion of all the
martyrs that ever were, all the sacrifices of patriarchs that

' A noted "relic," kept in ihe abbey of Hales in Gloucestershire.
It was said to be a portion of our Saviour's blood, but when examined
it was found to be coloured honey.

King Edward the Sixth 20i

ever were, all the good works that ever were done, were
not able to remedy our sin, to make satisfaction for our sins,
nor anything besides, but this extreme passion and blood-
shedding of our most merciful Saviour Christ.

But to draw toward an end. What became of this three-
fold prayer ? At the length, it pleased God to hear his Son's
prayer ; and send him an angel to corroborate, to strengthen,
to comfort him. Christ needed no angel's help, if he had
listed to ease himself with his deity. He was the Son of
God : what then ? Forsomuch as he was man, he received
comfort at the angel's hand ; as it accords to our infirmity.
His obedience, his continuance, and suffering, so pleased the
Father of heaven, that for his Son's sake, be he never so
great a sinner, leaving his sin, and repenting for the same,
he will owe him such favour as though he had never com-
mitted any sin. The Father of heaven will not suffer him to
be tempted with this great horror of death and hell to the
uttermost, and above that he is able to bear. Look for it,
my friends, by him and through him, we shall be able to
overcome it. Let us do as our Saviour Christ did, and we
shall have help from above, we shall have angels' help : if
we trust in him, heaven and earth shall give up, rather than
we shall lack help. He saith he is Adjutor in necessiiatilms,
"an helper in time of need."

When the angel had comforted him, and when this horror
of death was gone, he was so strong, that he offered himself
to Judas; and said, "I am he." To make an end: I pray
you take pains : it is a day of penance, as we use to say, give
me leave to make you weary this day. The Jews had him
to Caiaphas and Annas, and there they whipped him, and
beat him : they set a crown of sharp thorns upon his head,
and nailed him to a tree : yet all this was not so bitter, as
this horror of death, and this agony that he suffered in the
garden, in such a degree as is due to all the sins of the
world, and not to one man's sins. Well ; this passion is our
remedy ; it is the satisfaction for our sins.

His soul descended to hell for a time. Here is much
ado! These new upstarting spirits say, "Christ never de-
scended into hell, neither body nor soul." In scorn they
will ask, "Was he there? What did he there?" What if
we cannot tell what he did there ? The creed goeth no
further, but saith, he descended thither. What is that to us,
if we cannot tell, seeing we were taught no further ? Paul

202 Seventh Sermon preached before

was taken up into the third heaven ; ask likewise what he
saw when he was carried thither? You shall not find in
scripture, what he saw or what he did there : shall we not,
therefore, believe that he was there ? These arrogant spirits,
spirits of vain-glory, because they know not by any express
scripture the order of his doings in hell, they will not believe
that ever he descended into hell. Indeed this article hath
not so full scripture, so many places and testimonies of
scriptures, as others have ; yet it hath enough : it hath two
or three texts ; and if it had but one, one text of scripture
is of as good and lawful authority as a thousand, and of as
certain truth. It is not to be weighed by the multitude of
texts. I believe as certainly and verily that this realm of
England hath as good authority to hear God's word, as any
nation in all the world : it may be gathered by two texts :
one of them is this ; Ite in universum mundum, et prcedicate
evangelium omni creaturcz, " Go into the whole world, and
preach the gospel to all creatures." Again, Deus vult oinnes
homines salvos fieri, " God will have all men to be saved."
He excepts not the Englishmen here, nor yet expressly
nameth them ; and yet 1 am as sure that this realm of
England, by this gathering, is allowed to hear God's word,
as though Christ had said a thousand times, " Go preach to
Englishmen : I will that Englishmen be saved." Because
this article of his descending into hell cannot be
gathered so directly, so necessarily, so formally, they utterly
deny it.

This article hath scriptures two or three ; enough for
quiet minds : as for curious brains, nothing can content them.
This the devil's stirring up of such spirits of sedition is an
evident argument that the light is come forth ; for his word
is abroad when the devil rusheth, when he roareth, when he
stirreth up such busy spirits to slander it. My intent is not
to entreat of this matter at this time. I trust the people
will not be carried away with these new arrogant spirits.
I doubt not, but good preachers will labour against them.

But now I will say a word, and herein I protest first of
all, not arrogantly to determine and define it : I will contend
with no man for it ; I will not have it to be prejudice to any
body, but I offer it unto you to consider and weigh it.
There be some great clerks that take my part, and I
perceive not what evil can come of it, in saying, that our
Saviour Christ did not only in soul descend into hell, but

King" lidward the Sixth 203

also that he suffered in hell such pains as the damned spirits
did suffer there. Surely, I believe verily, for my part, that
he suffered the pains of hell proportionably, as it corresponds
and answers to the whole sin of the world. He would not
suffer only bodily in the garden and upon the cross, but also
in his soul when it was from the body ; which was a pain
due for our sin. Some write so, and I can believe it, that he
suffered in the very {)lace, and I cannot tell what it is, call
it what ye will, even in the sfalding-house, in the ugsome-
ness of the place, in the presence of the place, such pain as
our capacity cannot attain unto : it is somewhat declared
unto us, when we utter it by these effects, "by fire, by
gnashing of teeth, by the worm that gnaweth on the con-
science." Whatsoever the pain is, it is a great pain that he
suffered for us.

I see no inconvenience to say, that Christ suffered in sou
in hell. I singularly commend the exceeding great charity
of Christ, that for our sakes would suffer in hell in his soul.
It sets out the unspeakable hatred that God hath to sin.
I perceive not that it doth derogate any thing from the
dignity of Christ's death ; as in the garden, when he suffered,
it derogates nothing from that he suffered on the cross.
Scripture speaketh on this fashion : Qui credit in me habet
-.Htaiii cetcniaiii : " He that believeth in me, hath life ever-
lasting." Here he sets forth faith as the cause of our justi-
fication ; in other places, as high commendation is given to
works : and yet, are the works any derogation from that
dignity of faith ? No. And again, scripture saith, Traditus
est propter peccata ?tosfra, et exsuscitatus propter justifi-
cationeni, &:c. It attributeth here our justification to his
resurrection ; and doth this derogate any thing from his
death? Not a whit. It is whole Christ. What with his
nativity ; what with his circumcision ; what with his incarna-
tion and the whole process of his life ; with his preaching ;
what with his ascending, descending ; what with his death ;
it is all Christ that worketh our salvation. He sitteth on
the right hand of the Father, and all for us. All this is the
work of our salvation. I would be as loth to derogate any
thing from Christ's death, as the best of you all. How
inestmiably are we bound to him ! What thanks ought we to
give him for it ! We must have this continually in remem-
brance : Propter te iiiorti tradiinur tota die, " For thee we
are in dying continually." The life of a christian man

204 Seventh Sermon preached before

is nothing but a readiness to die, and a remembrance oi
death.

If this that I have spoken of Christ's suffering in the
garden, and in hell, derogate any thing from Christ's death
and passion, away with it ; believe me not in this. If it do
not, it commends and sets forth very well unto us the per-
fection of the satisfaction that Christ made for us, and the
work of redemption, not only before witness in this world, but
in hell, in that ugsome place ; where whether he suffered or
wrestled with the spirits, or comforted Abraham, Isaac, and
Jacob, I will not desire to know. If ye like not that which I
have spoken of his suffering, let it go, I will not .strive in it :
I will be prejudice to no body ; weigh it as ye list. I do but
offer it you to consider. It is like, his soul did somewhat the
three days that his body lay in the grave. To say, he suf-
fered in hell for us, derogates nothing from his death : for
all things that Christ did before his suffering on the cross,
and after, do work our salvation. If he had not been incar-
nate, he had not died : he was beneficial to us with all things
he did. Christian people should have his suffering for them
in remembrance. Let your gardens monish you, your pleasant
gardens, what Christ suffered for you in the garden, and
what commodity you have by his suffering. It is his will ye
should so do; he would be had in remembrance. Mix your
pleasures with the remembrance of his bitter passion. The
whole passion is satisfaction for our sins ; and not the bare
death, considering it so nakedly by itself 'I'he manner of
speaking of scripture is to be considered. It atlributeth our
salvation now to one thing, now to another that Christ did ;
where indeed it pertained to all. Our Saviour Christ hath
left behind him a remembrance of his passu;n, the blessed
communion, the celebration of the Lord's Supper: alack!
it hath been long abused, as the sacrifices were before in the
old law. The patriarchs used sacrifice in the faith of the
Seed of the woman, which should break the serpent's head.
The patriarchs sacrificed on hope, and afterward the work
was esteemed. There come other after, and ihey consider
not the faith of Abraham and the patnaichs, but do their
sacrifice according to their own imagination : r\en so came
it to pass with our blessed coiiunuiiion. In the prnnitive
church, in places when their Iriends wire de.itl, lhe\ usid to
come together to the holy i'oiumuiU(,)n. Wluit! to remedy
them that were deatl ? IS^o, no, a slr.LW ; il was instituted

King Edward the Sixth 205

for no such purpose. But then they would call to remem-
brance God's goodness, and his passion that he suffered for
us, wherein they comforted much their faith.

Others came afterward, and set up all these kinds of
massing, all these kinds of iniquity. What an abomination
is it, the foulest that ever was, to attribute to man's work
our salvation ! God be thanked that we have this blessed
communion set forth so now, that we may comfort, increase,
and fortify our faith at that blessed celebration ! If he be
guilty of the body of Christ, that takes it unworthily ; he
fetcheth great comfort at it, that eats it worthily. He doth
eat it worthily, that doth eat it in faith. In faith ? in what
faith ? Not long ago a great man said in an audience, " They
babble much of faith ; I will go lie with my whore all night,
and have as good a faith as the best of them all." I think
he never knew other but the whoremonger's faith. It is no
such faith that will serve. It is no bribing judge's or
justice's faith ; no rent-raiser's faith ; no whoremonger's faith ;
no lease-monger's faith ; nor no seller of benefices' faith ;
but the faith in the passion of our Saviour Christ. We must
believe that our Saviour Christ hath taken us again to his
favour, that he hath delivered us his own body and blood, to
plead with the devil, and by merit of his own passion, of his
own mere liberality. This is the faith, I tell you, that we
must come to the communion with, and not the whore-
monger's faith. Look where remission of sin is, there is
acknowledging of sin also. Faith is a noble duchess, she
hath ever her gentleman-usher going before her, — the con-
fessing of sins : she hath a train after her, — the fruits of
good works, the walking in the commandments of God. He
that believeth will not be idle, he will walk ; he will do his
business. Have ever the gentleman-usher with you. So if
ye will try faith, remember this rule, — consider whether the
train be waiting upon her. If you have another faith than
this, a whoremonger's faith, you are like to go to the scald-
ing-house, and there you shall have two dishes, weeping and
gnashing of teeth. Much good do it you ! you see your fare.
If ye will believe and acknowledge your sins, you shall come
to the blessed communion of the bitter passion of Christ
worthily, and so attain to everlast ng life : to the which the
Father of heaven bring you and me ! Atnen.

LAST SERMON PREACHED BEFORE KING
EDWARD THE SIXTH

A Most Faithful Sermon preached before the King's Most
Excellent Majesty and his Most Honourable Council, i?i
his Court at IVestminster, by the Reverend Father Master
Hugh Latimer, in Le?it Anno Domini, 1550.

Videte etcaveteab avaritia. — LuKE xii. 15.
Take heed and beware of covetousness.

"Take heed and beware of covetousness." — "Take heed
and beware of covetousness." — "Take heed and beware of
covetousness." And what and if I should say nothing else
these three or four hours (for I know it will be so long, in
case I be not commanded to the contrary) but these words,
"Take heed and beware of covetousness?" It would be
thought a strange sermon before a king, to say nothing else
but Cavete ab avaritia, " Beware of covetousness." And yet
as strange as it is, it would be like the sermon of Jonas, that
he preached to the Ninivites; as touching the shortness, and
as touching the paucity or fewness of the words. For his
sermon was, Adhuc quadraginta dies, et Ni?iive subvertetur ;
" There is yet forty days to come, and Ninive shall be
destroyed." Thus he walked from street to street, and from
place to place round about the city, and said nothing else
but, "There is yet forty days," quoth he, "and Ninive shall
be destroyed." There is no great odds nor difference, at
the least-wise in the number of words, no nor yet in the
sense or meaning, between these two sermons, "There is
yet forty days, and Ninive shall be destroyed ; " and these
words that I have taken to speak of this day : "Take heed,
and beware of covetousness." For Ninive should be destroyed
for sin, and of their sins covetousness was one, and one
of the greatest ; so that it is all one in effect. And as they
be like concerning the shortness, the paucity of words, the

206

Last Sermon 207

brevity of words, and also the meaning and purpose ; so I
would they might be like in fruit and profit. For what
came of Jonas's sermon? What was the fruit of.it? Ad
prcedicationem Jon<z crediderunt Deo; "At the preaching of
Jonas they believed God." Here was a great fruit, a great
effect wrought. What is the same ? " They believed God."
They believed God's preacher, God's officer, God's minister,
Jonas ; and were converted from their sin. They believed
that, as the preacher said, if they did not repent and
amend their life, the city should be destroyed within forty
days. This was a great fruit : for Jonas was but one man, and
he preached but one sermon, and it was but a short sermon
neither, as touching the number of words ; and yet he turned
all the whole city great and small, rich and poor, king and all.
We be many preachers here in England, and we preach
many long sermons, yet the people will not repent nor con-
vert. This was the fruit, the effect, and the good that his
sermon did, that all the whole city at his preaching con-
verted, and amended their evil living ; and did penance in
sack-cloth. ^And yet here in this sermon of Jonas is no
great curiousness, no great clerkliness, no great affectation
of words, nor of painted eloquence ; it was none other but,
Adhuc quadraginta dies, et Ninive ''subverietur, " Yet forty
days, et Ninive subverietur, and Ninive shall be destroyed : "
it was no more. This was no great curious sermon, but this
was a nipping sermon, a pinching sermon, a biting sermon ;
it had a full bite, it was a nipping sermon, a rough sermon,
and a sharp biting sermon. Do you not here marvel that
these Ninivites cast not Jonas in prison ; that they did not
revile him, and rebuke him ? They did not revile him, nor
rebuke him ; but God gave them grace to hear him, and to
convert and amend at this preaching. A strange matter,
so noble a city to give place to one man's sermon ! Now
England cannot abide this gear ; they cannot be content to
hear God's minister, and his threatening for their sin, though
the sermon be never so good, though it be never so true.
It is, a naughty fellow, a seditious fellow ; he maketh trouble
and rebellion in the realm ; he lacketh discretion. But the
Ninivites rebuked not Jonas that he lacked discretion, or
that he spake out of time, that his sermon was out of season
made : but in England, if God's preacher, God's minister,
be any thing quick, or do speak sharply, then he is a foolish
fellow, he is rash, he lacketh discretion. Now-a-days if they

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cannot reprove the doctrine that is preached, then they will
reprove the preacher, that he lacketh due consideration of
the times ; and that he is of learning sufficient, but he
wanteth discretion. "What a time is this, picked out to
preach such things ! He should have a respect and a regard
to the time, and to the state of things, and of the common-
weal." It rejoiceth me sometimes, when my friend cometh
and telleth me that they find fault with my discretion ; for
by likelihood, think I, the doctrine is true : for if they could
find fault with the doctrine, they would not charge me with
the lack of discretion ; but they would charge me with my
doctrine, and not with the lack of discretion, or with the
inconveniency of the time. I will now ask you a question :
I pray you, when should Jonas have preached against the
covetousness of Ninive, if the covetous men should have
appointed him his time ? I know that preachers ought to
have a discretion in their preaching, and that they ought to
have a consideration and respect to the place and the time
that he preacheth in ; as I myself will say here that I would
not say in the country for no good. But what then ? Sin
must be rebuked ; sin must be plainly spoken against. And
when should Jonas have preached against Ninive, if he should
have forborne for the respects of the times, or the place, or
the state of things there ? For what was Ninive ? A noble,
a rich, and a wealthy city. What is London to Ninive ?
Like a village, as Islington, or such another, in comparison
of London. Such a city was Ninive, it was three days'
journey to go through every street of it, and to go but
from street to street. There were noblemen, rich men,
wealthy men; there were vicious men, and covetous men,
and men that gave themselves to all voluptuous living, and
to worldliness of getting riches. Was this a time well chosen
and discreetly taken of Jonas, to come and reprove them of
their sin ; to declare unto them the threatenings of God ; and
to tell them of their covetousness ; and to say plainly unto
them, that except they repented and amended their evil
living, they and their city should be destroyed of God's
hand within forty days? And yet they heard Jonas and
gave place to his preaching. They heard the threatenings
of God, and feared his stroke and vengeance, and believed
God: that is, they believed God's preacher and minister;
they believed that God would be true of his word that he
spake by the mouth of his prophet, and thereupon did

King Edward the Sixth 209

penance, to turn away the wrath of God from them. Well,
what shall we say ? I will say this, and not spare : Christ
saith, Ninive shall arise against the Jews at the last day,
and bear witness against them; because that they, hearing
God's threatening for sin, ad prczdicationem /once in cinere
et sacco egerunt pcenitentiam, "They did penance at the
preaching of Jonas in ashes and sackcloth," (as the text saith
there :) and I say, Ninive shall arise against England, thou
England ; Ninive shall arise against England, because it will
not believe God, nor hear his preachers that cry daily unto
them, nor amend their lives, and especially their covetousness.
Covetousness is as great a sin now as it was then : and it
is the same sin now it was then : and he will as sure strike
for sin now, as he did then.

But ah, good God, that would give them a time of
repentance after his threatenings ! First, to see whether
they would amend or not, or he would destroy them. For
even from the beginning of the world they fell to sin. The
first age from Adam, which was about two thousand years,
they fell ever to sin, and they had preachers, Noe and
Enoch, and other holy fathers. And in that time a great
multiplication was that grew in two thousand years ; for
that scripture saith, " The sons of God saw the daughters
of men that they were fair, and they took them wives from
among all that they had chosen." This is a long matter to
speak of all. But what meaneth this, " the sons of God saw
the daughters of men ? " Who were these sons of God ? The
sons of God were those that came of the good men, of the
good preachers, of the holy fathers, that were God's men ;
as they that came of Seth and Enos, that were good men,
and of others. For our grandmother Eve, when Cain had
killed Abel, and when she had another son by Adam, who
was called Seth, what did she? She gave thanks to God
for him, and acknowledged that God it was which had given
him unto her ; for she said, Dedit niihi Deus semen pro Abel
quem occidit Cain : " God," said she, " hath given me another
seed instead of Abel whom Cain slew." Here is a long
matter to talk on. Some will say. Was this a natural
mother, was this naturally done, to publish the sin of her
own son ? What needed she to speak of that matter, or to
make any rehearsal of that matter, to open the sin of her
son? What needed she this to do? Yes, she was now a
good woman : when she believed the serpent, she was not

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good. But now she had repented that deed, and had taken
hold of the promise of God, that there should come of her
a seed that should tread down and destroy the head of the
serpent. She had taken hold of this promise, and was now
a good woman, and a godly woman ; she opened the fault
of her son, and hid it not. Here could I say somewhat to
them, if I would, that spake so much against me. for my
preaching here the last year. But to return to Eve, and
edclare that the sons of God are to be understood those
that came of good men, as of Seth and Enos, and the same
good part of generation. And the daughters of men are
to be understood of them that came of Cain and of his seed :
and therefore our grandmother Eve bade beware of marrying
with Cain's seed, for fear of falling from God to wickedness
thereby.

And here I would say a thing to your Majesty : I shall
speak it of good will to your highness : I would I were able
to do your Grace good service in any thing, ye should be
sure to have it. But I will say this : for God's love beware
where you marry ; choose your wife in a faithful stock.
Beware of this worldly policy ; marry in God : marry not
for the great respect of alliance, for thereof cometh all these
evils of breaking of wedlock, which is among princes and
noblemen. And here I would be a suitor unto your majesty ;
for I come now rather to be a suitor and a petitioner, than
a preacher ; for I come now to take my leave, and to take
my ultimum vale, at leastwise in this place ; for I have not
long to live, so that I think I shall never come here into this
place again ; and therefore I will ask a petition of your
highness. For the love of God, take an order for marriages
here in England. For here is marriage for pleasure and
voluptuousness, and for goods ; and so that they may join
land to land, and possessions to possessions : they care for no
more here in England. And that is the cause of so much
adultery, and of so much breach of wedlock in the noblemen
and gentlemen, and so much divorcing. And it is not now
in the noblemen only, but it is come now to the inferior sort.
Every man, if he have but a small cause, will cast off his
old wife, and take a new, and will marry again at his
pleasure ; and there be many that have so done. I would
therefore wish that there were a law provided in this behalf
for adulterers, and that adultery should be punished with
death j and that might be a remedy for all this matter.

King Edward the Sixth 211

There would not be then so much adultery, whoredom, and
lechery in England as there is. For the love of God take
heed to it, and see a remedy provided for it. I would wish
that adultery should be punished with death ; and that the
woman being an offender, if her husband would be a suitor
for her, she should be pardoned for the first time, but not for
the second time : and the man, being an offender, should be
pardoned if his wife be a suitor for him the first time, but
not for the second time, if he offend twice. If this law were
made, there would not be so much adultery nor lechery used
in the realm as there is. Well, I trust once yet, as old as I
am, to see the day that lechery shall be punished : it was
never more need, for there was never more lechery used in
England than is at this day, and maintained. It is made
but a laughing matter, and a trifle ; but it is a sad matter,
and an earnest matter ; for lechery is a great sin : Sodome
and Gomorre was destroyed for it. And it was one of the
sins reigning in Ninive, for which it should have been de-
stroyed. But think you that lechery was alone ? No, no,
coveteousness was joined with it. Covetousness foUoweth
lechery, and commonly they go together. For why ? They
that be given to voluptuousness, and to the vice of lechery,
must have wherewith to maintain it ; and that must be
gotten by covetousness. For at the first when men fell to
sin, and chiefly to lechery, wherefore the world should be
destroyed, the book saith, " There were giants in the earth
in those days : and after that the sons of God had come to
the daughters of men, and there had engendered with them,
the same became mighty men of the world, and men of
renown," &c. This is covetousness ; for the book saith,
Terra erat repleta iniquitate, " The earth was replete with
iniquity ; " for they oppressed the poor. They made them
slaves, peasants, villains, and bond-men unto them. These
were giants, so called of the property of giants, for they
oppress the weak, and take from them what they list by
force, violence, and oppression. They were giants of the
property of giants, not that they were greater men of stature
and strength of body than other men were. For certain
writers speaking of this matter say, that they were giants
for their cruelty and covetous oppression, and not in stature
or procerity of body. For there is no reason why Seth's
children could beget on Cain's daughters greater men than
others were in stature of body. But they were giants in

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the property of giants, for oppressing of others by force and
violence. And this was covetousness, wherewith God was
so displeased, that he repented that he had made men, and
resolved utterly to destroy the world ; and so called to Noe,
and told him of it. " And I will not dispute the matter with
them," saith God, "from day to day, and never the near; but
if they will not amend within an hundred and twenty years,
I shall bring in an universal flood over their ears, and de-
stroy them all." This was preached by Noe to them ; and
so that God of his goodness, patience, and long-sufterance,
gave them a time to repent and amend after his threatenings,
because they should see their evil doings, and return to God.
So they had an hundred and twenty years to repent. This
Noe was laughed to scorn ; they, like dodipoles, laughed
their godly father to scorn.

Well, ye think little of the history : if ye will know the
meaning of it, it is a great shew what anger God hath to sin.
But how long time hast thou, England, thou England ? I
cannot tell, for God hath not revealed it unto me ; if he had,
so God help me, I would tell you of it ; I would not be
afraid, nor spare to tell it you, for the good-will I bear you :
but I cannot tell how long time ye have, for God hath not
opened it unto me. But I can tell you, that this lenity, this
long forbearing and holding of his hand, provoketh us to
repent and amend. And I can tell, that whosoever con-
temneth this riches and treasure of God's goodness, of his
mercy, his patience and long-suffering, shall have the more
grievous condemnation. This I can tell well enough ; Paul
telleth me this : and I can tell that ye have time to repent
as long as you live here in this world ; but after this life I
can make no warrant of any further time to repent. There-
fore repent and amend while ye be here ; for when ye are
gone hence, ye are past that. But how long that shall be,
whether to-morrow or the next day, or twenty years, or how
long, I cannot tell. But in the mean time ye have many
Jonases to tell you of your faults, and to declare unto you
God's threatenings, except ye repent and amend.

Therefore, to return to my matter, I say as I said at the
beginning, Videte et cavete ab avaritia. Videte, " see it : "
first see it, and then amend it. For I promise you, great
complaint there is of it, and much crying out, and much
preaching, but none amendment that I see. But cavete ab
avaritia, " Beware of covetousness." And why of covetous-

King Edward the Sixth 213

ness ? Quia radix est omnium malorum avaritia et cupidi-
tas, "For covetousness is the root of all evil and of all
mischief." This saying of Paul took me away from the
gospel that is read in the church this day, and it took me
from the epistle, that I would preach upon neither of them
both at this time. I cannot tell what ailed me ; but (to tell
you my imperfection) when I was appointed to preach here,
I was new come out of a sickness, whereof I looked to have
died, and weak I was : yet nevertheless, when I was ap-
pointed unto it, I took it upon me, howbeit I repented after-
ward that I had so done. I was displeased with myself: I
was testy, as Jonas was when he should go preach to the
Ninivites, Well, I looked on the gospel that is read this
day : but it liked me not. I looked on the epistle : tush, I
could not away with that neither. And yet I remember I
had preached upon this epistle once afore king Henry the
Eighth ; but now I could not frame with it, nor it liked me
not in no sauce. Well, this saying of Paul came into my
mind, and at last I considered and weighed the matter deeply,
and then thought I thus with myself : Is covetousness the
root of all mischief and of all evil ? Then have at the root,
and down with all covetousness. So this place of Paul brought
me to this text of Luke, " See and beware of covetousness."
Therefore, you preachers, out with your swords and strike
at the root. Speak against covetousness, and cry out upon
it. Stand not ticking and toying at the branches nor at
the boughs, for then there will new boughs and branches
spring again of them ; but strike at the root, and fear not
these giants of England, these great men and men of power,
these men that are oppressors of the poor ; fear them not,
but strike at the root of all evil, which is mischievous
covetousness. For covetousness is the cause of rebellion.
I have forgotten my logic, but yet I can jumble at a syllogism,
and make an argument of it, to prove it by. Covetousness
is the root of all evil : rebellion is an evil : ergo, covetousness
is the root of rebellion. And so it was indeed. Covetous-
ness was the cause of rebellion this last summer ^ ; and both
parties had covetousness, as well the gentlemen as the
commons. Both parties had covetousness, for both parties
had an inordinate desire to have that they had not : and that
is covetousness, an inordinate desire to have that one
hath not.

' The rebellions in Norfolk and Devon.

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The commons would have had from the gentlemen such
things as they desired : the gentlemen would none of it ;
and so was there covetousness on both sides. The commons
thouglit they had a right to the things that they inordinately
sought to have. But what then ? They must not come to
it that way. Now on the other side, the gentlemen had a
desire to keep that they had, and so they rebelled too against
the king's commandment, and against such good order as he
and his council would have set in the realm. And thus both
parties had covetousness, and both parties did rebel. I heard
say that there were godly ordinances devised for the redress
of it. But the giants would none of it in no sauce. I
remember mine ownself a certain giant, a great man, who sat
in commission about such matters ; and when the townsmen
should bring in what had been inclosed, he frowned and
chafed, and so near looked, and threatened the poor men,
that they durst not ask their right.

I read of late in an Act of Parliament ; and this act
made mention of an Act that was in king Henry's days, the
third I trow it was ; yea, and such another business there was
in king Edward's time, the second also. In this Parliament
that I speak of, the gentlemen and the commons were at
variance, as they were now of late. And there the gentlemen
that were landlords would needs have away much lands from
their tenants ; and would needs have an Act of Parliament,
that it might be lawful for them to inclose and make several
from their tenants, and from the commons, such portions
of their lands as they thought good. Much ado there was
about this Act : at last it was concluded and granted that
they might so do ; provided alway, that they should leave
sufficient to the tenant. Well ; it was well that they were
bound to leave sufficient for them. But who should be the
judge to limit what was sufficient for#hem? Or who shall
now judge what is sufficient ? Well ; I for my part cannot
tell what is sufficient. But methought it was well that the
tenants and poor commons should have sufficient. For if they
had sufficient, thought I, they had cause to be quiet. And
then fell I to make this argument within myself: if at that
time it were put in their will and power that they might
inclose, leaving to the tenant that were sufficient for him ; if
they had it then in their power, thought I, that they might
this do, they would leave no more than sufficient. If they
left to the tenants and poor commons no more in those days

King Edward the Sixth 215

but sufficient ; then if they had any more taken from them
since that time, then had they now not sufficient.

They in Christ are equal with you. Peers of the realm
must needs be. The poorest ploughman is in Christ equal
with the greatest prince that is. Let them, therefore, have
sufficient to maintain them, and to find them their necessaries.
A plough-land must have sheep; yea, they must have sheep
to dung their ground for bearing of cOrn ; for if they have
no sheep to help to fat the ground, they shall have but bare
corn and thin. They must have swine for their food, to
make their veneries or bacon of : their bacon is their veni-
son, for they shall now have hangum tuum, if they get any
other venison ; so that bacon is their necessary meat to feed
on, which they may not lack. They must have other cattle :
as horses to draw their plough, and for carriage of things to
the markets ; and kine for their milk and cheese, which they
must live upon and pay their rents. , These cattle must have
pasture, which pasture if they lack, the rest must needs fail
them : and pasture they cannot have, if the land be taken in,
and inclosed from them. So, as I, said, there was in both
parts rebellion. Therefore, for God's love, restore their suf-
ficient unto them, and search no more what is the cause of
rebellion. But see and " beware of covetousness ; " for covet-
ousness is the cause of rebellion. Well now, if covetousness
be the cause of rebellion, then preaching against covetousness
is not the cause of rebellion. Some say, that the preaching
now-a-days is the cause of all sedition and rebellion : for since
this new preaching hath come in, there hath been much sedi-
tion ; and therefore it must needs be that the preaching is
the cause of rebellion here in England. Forsooth, our preach-
ing is the cause of rebellion, much like as Christ was the
cause of the destruction of Jerusalem. For, saith Christ, Si
non venissem et locutus fuissem eis, pecchtum non haberent,
&c. " If I had not come," saith Christ, " and spoken to them,
they should have no sin." So we preachers have come and
spoken to you : we have drawn our swords of God's word,
and stricken at the roots of all evil to have them cut down ;
and if ye will not amend, what can we do more ? And preach-
ing is the cause of sedition here in England, much like as
Elias was the cause of trouble in Israel ; for he was a preacher
there, and told the people of all degrees their faults, and so
they winced and kicked at him, and accused him to Achab
the king, that he was a seditious fellow, and a troublous

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preacher, and made much uproar in the realm. So the king
sent for him, and he was brought to Achab the king, who
said unto him, "Art thou he that troubleth all Israel?" And
Elias answered, and said, " Nay, thou and thy father's house
are they that trouble all Israel." Elias had preached God's
word ; he had plainly told the people of their evil doings ;
he had shewed them God's threatenings. In God's behalf I
speak : there is neither king, nor empefor, be they never in
so great estate, but they are subject to God's word ; and
therefore he was not afraid to say to Achab, " It is thou and
thy father's house that causeth all the trouble in Israel."
Was not this presumptuously spoken to a king ? Was not
this a seditious fellow? Was not this fellow's preaching a
cause of all the trouble in Israel ? Was he not worthy to
be cast in Bocardo or Little-ease? No, but he had used
God's sword, which is his word, and done nothing else that
was evil ; but they could not abide it* He never disobeyed
Achab's sword, which was the regal power : but Achab dis-
obeyed his sword, which was the word of God. And there-
fore by the punishment of God much trouble arose in the
realm for the sins of Achab and the people. But God's
preacher, God's prophet, was not the cause of the trouble.
Then is it not we preachers that trouble England.

But here is now an argument to prove the matter against
the preachers. Here was preaching against covetousness all
the last year in Lent, and the next summer followed re-
bellion; ergo, preaching against covetousness was the cause
of the rebellion. A goodly argument ! Here now I remem-
ber an argument of Master More's, which he bringeth in
a book that he made against Bilney : and here by the way
I will tell you a merry toy. Master More was once sent
in commission into Kent, to help to try out, if it might be,
what was the cause of Goodwin sands, and the shelf that
stopped up Sandwich haven. Thither cometh Master More,
and calleth the country afore him, such as were thought to
be men of experience, and men that could of likelihood best
certify him of that matter concerning the stopping of Sand-
wich haven. Among others came in before him an old man,
with a white head, and one that was thought to be little less
than an hundred years old. When Master More saw this
aged man, he thought it expedient to hear him say his mind
in this matter ; for, being so old a man, it was likely that he
knew most of any man in that presence and company. So

King Edward the Sixth 217

Master More called this old aged man unto him, and said :
" Father," said he, "tell me, if ye can, what is the cause of
this great arising of the sands and shelves here about this
haven, the which stop it up that no ships can arrive here ?
Ye are the eldest man that I can espy in all this company,
so that ^f any man can tell any cause of it, ye of likelihood
can say most in it ; or at leastwise more than any other man
here assembled." " Yea, forsooth, good master," quoth this
old man, " for I am well-nigh an hundred years old, and no
man here in this company any thing near unto mine age."
'• Well then," quoth Master More, " how say you in this
matter? What think ye to be the cause of these shelves
and flats that stop up Sandwich haven?" "Forsooth, sir,"
quoth he, " I am an old man ; I think that Tenterton steeple
is the cause of Goodwin sands. For I am an old man, sir,"
quoth he, "and I may remember the building of Tenterton
steeple ; and I may remember when there was no steeple at
all there. And before that Tenterton steeple was in build-
ing, there was no manner of speaking of any flats or sands
that stopped the haven ; and therefore I think that Tenterton
steeple is the cause of the destroying and decay of Sandwich
haven." And even so, to my purpose, is preaching of God's
word the cause of rebellion, as Tenterton steeple was cause
Sandwich haven is decayed. And is not this a gay matter,
that such should be taken for great wise men that will thus
reason against the preacher of God's word ?

But here I would take an occasion by the way ot a
digression to speak somewhat to my sisters, the women, to
do them some good too ; because I would do all folks good
if I could, before I take my ultimum vale, at leastwise here
of this place : for I think I shall no more come here ; for I
think I have not long to live; so that I judge I take my
leave now of the court for ever, and shall no more come in
of this place. Achab was a king, but Jesabel, Jesabel she
was the perilous woman. She would rule her husband, the
king ; she would bear a stroke in all things, and she would
order matters as pleased her. And so will many women do ;
they will rule their husbands, and do all things after their
own minds. They do therein against the order by God
appointed them : they break their injunction that God gave
unto them. Yea, it is now come to the lower sort, to mean
men's wives ; they will rule and apparel themselves gorge-
ously, and some of them far above their degrees, whether

2i8 Last Sermon preached before

their husbands will or no. But they break their injunction,
and do therein contrary to God's ordinance. God saith,
Subdita eris sub potestate viri ; "Thou shalt be subject
under the power of thy husband." Thou shalt be subject.
Women are subjects ; ye be subjects to your husbands. At
the first, the man and the woman were equal. But after
that she had given credit to the serpent, then she had an
injunction set upon her : Subdita eris sub potestate viri,
"Thou shalt be subject under the power of thy husband."
And as for one part of her injunction she taketh ; and she
taketh one part of her penance, because she cannot avoid
it, and that is, In dolore paries, " Thou shalt bring forth
children with pain and travail." This part of their injunction
they take, and yet is the same so grievous, that Chrysostom
saith, if it were not for the ordinance of God, which cannot
be made frustrate by man, they would never come to it
again for no worldly good. But God hath provided herein :
and as Christ saith in the gospel, Mulier cum parit tristi-
tiam habet, &c., " The woman when she beareth a child hath
sorrow, but afterward she remembereth not the pain, because
there is a soul brought forth into the world." But as it is
a part of your penance, ye women, to travail in bearing your
children ; so it is a part of your penance to be subjects unto
your husbands : ye are underlings, underlings, and must be
obedient. But this is now made a trifle and a small matter :
and yet it is a sad matter, a godly matter, a ghostly matter,
a matter of damnation and salvation. And Paul saith, that
"a woman ought to have a power on her head." What is-
this, " to have a power on her head ? " It is a manner of speak,
ing of the scripture ; and to have her power on her head
is to have a sign and token of power, which is by covering
of her head, declaring that she hath a superior above her,
by whom she ought to be ruled and ordered : for she is not
immediately under God, but mediately. For by their in-
junction, the husband is their head under God, and they
subjects unto their husbands. But this "power" that some
of them have is disguised gear and strange fashions. They
must wear French hoods, and I cannot tell you, I, what to
call it. And when they make them ready and come to the
covering of their head, they will call and say, " Give me my
French hood, and give me my bonnet, or my cap ; " and so
forth. I would wish that the women would call the covering
of their heads by the terms of the scripture : as when she

King Edward the Sixth 219

would have her cap, I would she would say, " Give me my
power." I would they would learn to speak as the Holy
Ghost speaketh, and call it by such a name as St Paul doth.
I would they would (as they have much pricking ^), when
they put on their cap, I would they would have this medita-
tion : " I am now putting on my power upon my head." If
they had this thought in their minds, they would not make
so much pricking up of themselves as they do now-a-days.
But now here is a vengeance devil : we must have our power
from Turkey, of velvet, and gay it must be ; far fetched,
dear bought ; and when it cometh, it is a false sign. I had
rather have a true English sign, than a false sign from Turkey.
It is a false sign when it covereth not their heads as it should
do. For if they would keep it under the power as they ought
to do, there should not any such tussocks nor tufts be seen
as there be ; nor such laying out of the hair, nor braiding to
have it open. I would marvel of it, how it should come to
be so abused, and so far out of order ; saving that I know
by experience that many will not be ruled by their husbands,
as they ought to be. I have been desired to exhort some,
and with some I could do little in that matter. But there
be now many Adams that will not displease their wives, but
will in this behalf let them have all their own minds, and do
as them listeth. And some others again there be now-a-days
that will defend it, and say it may be suffered well enough,
because it is not expressed in scripture, nor spoken of by
name. Though we have not express mention in scripture
against such laying of the hair in tussocks and tufts, yet
we have in scripture express mention de tortis crinibus, of
wreathen hair ; that is, for the nonce forced to curl. But of
these tussocks that are laid out now-a-days there is no men-
tion made in scripture, because they were not used in scrip-
ture-time. They .were not yet come to be so far out of
order as to lay out such tussocks and tufts. But I will tell
thee, if thou wilt needs lay it out, or if thou wilt needs shew
thy hair, and have it seen, go and poll thy head, or round it,
as men do ;, for to what pur{)ose is it to pull it out so, and to
lay it out ? Some do it, say they, of a simplicity : some do
it of a pride ; and some of other causes. But they do it
because they will be quarter -master with their husbands.
Quarter-masters ? Nay, half-masters ; yea, some of them will
be whole masters, and rule the roast as they list themselves.
' Dressing for shew, making a parade.

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But these defenders of it will not have it evil, because it
is not spoken of in scripture. But there be other things as
evil as this, which are not spoken of in scripture expressly ;
but they are implied in scripture, as well as though they
were expressly spoken of. For the prophet Isaiah saith :
V(B qui consurgitis mane ad comessandum, ad ebrietatem
sectandam et potando usque ad vesperam, ut vino cestuetis.
"Wo unto you that arise early in the morning, and go to
drinking until night, that ye may swim in wine." This is the
scripture against banqueting and drunkenness. But now
they banquet all night, and lie a-bed in the day-time till
noon, and the scripture speaketh nothing of that. But what
then ? The devil hath his purpose this way, as well as the
other : he hath his purpose as well by revelling and keeping
ill rule all night, as by rising early in the morning and ban-
queting all day. So the devil hath his purpose both ways.
Ye noblemen, ye great men, I wot not what rule ye keep.
For God's sake, hear the complaints and suits of the poor.
Many complain against you, that ye lie a-bed till eight, or
nine, or ten of the clock. I cannot tell what revel ye have
over-night ; whether in banqueting, or dicing, or carding, or
how it is ; but in the morning when poor suitors come to
your houses, ye cannot be spoken withal : they are kept
sometimes without your gates, or if they be let into the hall,
or some outer chamber, out cometh one or other, " Sir, ye
cannot speak with my lord yet ; my lord is asleep ; or he
hath had business of the king's all night," &c. And thus
poor suitors are driven off from day to day, that they cannot
speak with you in three, or four days, yea, a whole month :
what shall I say more ? yea, a whole year sometimes, ere
they can come to your speech, to be heard of you. For
God's love look better to it. Speak with poor men when
they come to your houses ; and despatch poor suitors, as
indeed some noblemen do ; and would Christ that all noble-
men would so do ! -But some do. I went one day myself
betime in the morning to a great man's house to speak with
him in business that I had of mine own. And methought
I was up betimes ; but when I came thither, the great man
was gone forth about such affairs as behoved him, or I came.
Well ; yet, thought I, this is well, I like this well : this man
doth somewhat regard and consider his office and duty. I
came too late for mine own matter, and lost my journey, and
my early rising too : and yet I was glad that I had been so

King Edward the Sixth 221

beguiled. For God's love follow this example, ye great men,
and arise in the mornings, and be ready for men to speak
with them, and to despatch suitors that resort unto you. But
all these I bring to disprove them that defend evil things,
because they be not expressly spoken against in the scripture.
But what forceth that, when the devil hath his purpose, and
is served as well one way as another way ? Though it be not
expressly spoken against in scripture, yet I reckon it plainly
enough implied in the scripture.

But now to come to my matter again : Videte et cavete
ab avaritia; " See and beware of covetousness : " and I shall
desire you to consider four things: Quis dicat ; quid dicat ;
cut dicat; et quare dicat: "Who speaketh it; what he
speaketh ; to whom he speaketh ; and wherefore he speak-
eth it." As here, Christ speaketh to a rich man against
avarice. And why against avarice ? What shall be the
end of all covetous persons ? Eternal damnation. " For
the covetous persons," saith Paul, " shall not possess nor
enter into the kingdom of God." Here therefore I shall
desire you to pray, &c.

The Second Part of the Sermon.

Videte et cavete ab avaritia.
See and beware of covetousness.

First, who spake these words? Forsooth, Christ spake
them. If I had spoken them of myself, it had been little
worth ; but Christ spake them, and upon a good occasion.
The story is. Duo litigabant inter se, "There were two
at strife between themselves ; " and by this it appeareth that
Christ spake them. Well, Christ spake these words at that
time ; and now he speaketh them by his preacher, whom ye
ought to believe ; and so it is all one. But upon what
occasion did he speak it ? There were two brethren at strife
together for lands, wealthy men, as it appeareth, and the
rich fellow would not tarry till Christ had ended his sermon,
but interrupted it, and would needs have his matter de-
spatched by and by. He was at Christ's sermon, but yet
he would not defer his worldly cause till Christ had made
an end of his godly exhortation. This was a thorny brother ;

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he was a gospeller ; he was a carnal gospeller (as many be
now-a-days for a piece of an abbey, or for a portion of
chantry-lands) to get somewhat by it, and to serve his
commodity. He was a gospeller ; one of the new brethren ;
somewhat worse than a rank papist. Howbeit, a rank papist
now-a-days shall sooner have promotion than a true gospeller
shall have : the more is the pity. But this was a thorny
gospeller : he heard Christ's preaching and followed him for
company, and heard his words ; but he was never the better
for it ; but the care of the world so choked the word of God
in him, that he could not hear the sermon to the end, but
interrupted the sermon for his worldly matter, ere it were all
done. And what was Christ then doing ? Forsooth he was
sowing of good seed, but it fell upon stony ground, so that it
could not take any root in this fellow, to bring forth good
fruit in him. And let me tell you of the seed that Christ
was then sowing : bear with me awhile ; and seeing that I
come now to take my ultimum vale of this place, hear me
patiently, and give me leave a little while, and let me take
my leave honestly. At the time when this fellow interrupted
Christ's sermon, he was preaching a long sermon to his
disciples, and to the people, being gathered together in a
wonderful great multitude, as appeareth in the twelfth
chapter of St Luke's gospel : and there he first of all taught
his disciples a good lesson, saying, Cavete vobis a fermento
PhariscKorum : "Beware in any wise," saith he, "of the
leaven of the Pharisees." What is this leaven of the
Pharisees ? Leaven is sometimes taken for corrupt living,
which infecteth others by the evil example thereof; and
against such corrupt living God's preacher must cry out
earnestly, and never cease till it be rooted up. Li the city of
Corinth one had married his step-mother, his father's wife :
and he was a jolly fellow, a great rich man, an alderman of
the city ; and therefore they winked at it, they would not
meddle in the matter, they had nothing to do with it : and
he was one of the head men, of such rule and authority, that
they durst not, many of them. But St Paul, hearing of the
matter, writ unto them, and in God's behalf charged them
to do away such abomination from among them. St Paul
would not leave them till he had excommunicated the wicked
doer of such abomination. If we should now excommunicate
all such wicked doers, there would be much ado in England.
Ye that are magistrates shew favour for affection to such,

King Edward the Sixth 223

and will not suffer they may be rooted out or put to shame.
Oh, he is such a man's servant, we may not do him any
shame. Oh, he is a gentleman, &c. And so the thing is
not now any thing looked unto. Lechery is used throughout
England, and such lechery as is used in none other place of
the world. And yet it is made a matter of sport, a matter
of nothing; a laughing matter, and a trifle ; not to be passed
on, nor to be reformed. But beware, ye that are magistrates :
their sin doth leaven you all. Therefore for God's love
beware of this leaven. Well, I trust it will be one day
amended. I look not to live long, and yet I trust, as old
as I am, to live so long as to see lechery punished. I would
wish that Moses's law were restored for punishment of
lechery, and that the offenders therein might be punished
according to the prescription of Moses's law. And here I
will make a suit to your Highness to restore unto the church
the discipline of Christ, in excommunicating such as be
notable offenders ; nor never devise any other way. For
no man is able to devise a better way than God hath done,
which is excommunication, to put them from the congregation
till they be confounded. Therefore restore Christ's discipline
for excommunication ; and that shall be a means both to
pacify God's wrath and indignation against us ; and also,
that less abomination shall be used than in times past hath
been, and is at this day. I speak this of a conscience, and
I mean and move it of a good-will to your grace and your
realm. Bring into the church of England open discipline
of excommunication, that open sinners may be stricken withal.

Sometimes leaven is taken for corrupt doctrine : and so it
is here taken in this place, when he saith, " Beware of the
leaven of the pharisees." For Christ intended to make his
disciples teachers of all the world, and therefore to beware
of corrupt doctrine. And that that he said to them, he
saith also to us ; receive no corrupt doctrine, no mingle-mangle ;
yet there be leaveners yet still, and mingle-manglers that
have soured Christ's doctrine with the leaven of the Pharisees.
Yea, and where there is any piece of leaven, they will
maintain that one piece, more than all the doctrine of Christ ;
and about that purpose they occupy and bestow all their wits.
This was the first seed.

The second seed was, Nihil occultiim, quod non revela-
bttur; "There is nothing privy or hidden that shall not be
revealed and opened." It pertaineth all to one purpose : for

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there he taught his disciples to beware of the leaven, which
was hypocrisy ; declaring unto them, that hypocrisy would
not be always hidden, but such as were not sincere should be
known at the last day, and all that was taught should at
length be known. It hath also another meaning, for it is
God's proverb, " There is nothing so privy but it shall be
operied ; " at leastwise in the great day of reckoning, in the
dreadful day of general account, in the day of revelation :
then shall it be openly known, whatsoever is done, be it
never so privily done. These fellows that have their fetches
and their far compasses to bring things to their purposes,
work they never so privily, never so covertly, yet at the last
day their doings shall be openly revealed, usque ad satietatem
visionis, saith the prophet Esay, till all the world shall
see it, to their shame and confusion that are the doers of it.
As the prophet Jeremy saith, Sicut confunditur fur qui
deprehenditur, "Even as a thief that is taken with the
manner when he stealeth, so shall sinners be openly con-
founded, and their evil doings opened." Yea, and though it
be not known in this world, yet it shall be known at the
last day to their damnation. Indeed God hath verified his
proverb from time to time, "Nothing is so privy the which
shall not be revealed." When Cain had killed his brother
Abel, he thought he had conveyed the matter so privily and
so closely, that it should never have been known nor have
come to light : but first, God knew it well enough, and called
unto him saying, " Cain, where is thy brother Abel ? " But
he thought he could have beguiled God too ; and therefore
he answered, "I cannot tell." " What," quoth Cain, "am I
set to keep my brother ? I cannot tell where he is." But at
last he was confounded, and his murder brought to light ;
and now all the world readeth it in the bible. Joseph's
brethren had sold him away ; they took his motley coat and
besprinkled it over and over with blood ; they thought all
was cock-sure ; they had conveyed the matter so secretly,
that they thought all the world could never have espied it.
And yet out it came to their great benefit. And now it is
known to us all, as many as can read the bible. David
saw a fair woman wash her naked. Then he was straight-
way ravished, he was clean gone by, and would needs
have her. He sent for her ; yea, he had gentlemen of
his chamber about him, that went for her by and by and
fetched her.

King Edward the Sixth 225

And here I have another suit to your Highness. When
you come to age, beware what persons ye have about you :
for if ye be set on pleasure, or disposed to wantonness, ye
shall have ministers enough to be furtherers and instruments
of it. But David, by his wisdom and policy, thought so to
have cloked the matter, that it should never have been known.
He sent for her husband Uriah, and shewed him a fair coun-
tenance, and looked merrily on him, and sent him forth to
war, that he might do his pleasure with Berseba afterward ;
and he thought he had wrought wondrous privily. He
thought all the matter cock-sure. But the prophet of God,
Nathan, came and laid his fault plain before his face ; and
who is now that knoweth it not ?

Elizeus' servant, Giezi, a bribing brother, he came colour-
ably to Naaman the Syrian : he feigned a tale of his master
Elizeus, as all bribers will do, and told him that his master
had need of this and that, and took of Naaman certain things,
and bribed it away to his own behoof secretly, and thought
that it should never have come out ; but Elizeus knew it well
enough. The servant had his bribes that he sought, yet was
he stricken with the leper, and so openly shamed.

Think on this, ye that are bribers, when ye go so secretly
about such things : have this in your minds, when ye devise
your secret fetches and conveyances, how Elizeus' servant
was served, and was openly known. For God's proverb
will be true, "There is nothing hidden that will not be
revealed." He that took the silver basin and ewer for a
bribe, thinketh that it will never come out : but he may now
know that I know it ; and I know it not alone, there be more
beside me that know it. Oh briber and bribery ! he was
never a good man that will so take bribes. Nor I can never
believe that he that is a briber shall be a good justice. It
will never be merry in England, till we have the skins of
such. For what needeth bribing, where men do their things
uprightly, as for men that are officers, and have a matter
of charge in their hands ?

But now I will play St Paul, and translate the thing on
myself. I will become the king's officer for awhile. 1 have
to lay out for the king twenty thousand pounds, or a great
sum, whatsoever it be : well, when I have laid it out, and do
bring in mine account, I must give three hundred marks to
have my bills warranted. If I have done truly nnJ uprightly,
what should need me to give a penny to have my bills

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warranted ? If I have done my ofifice truly, and do bring in
a true account, wherefore should one groat be given ? yea,
one groat, for warranting of my bills ? Smell ye nothing in
this ? What needeth any bribes-giving, except the bills be
false ? No man giveth bribes for warranting of his bills,
except they be false bills. Well, such practice hath been in
England, but beware ; it will out one day : beware of God's
proverb, "There is nothing hidden that shall not be opened;"
yea, even in this world, if ye be not the children of damna-
tion. And here now I speak to you, my masters, minters,
augmentationers, receivers, surveyors, and auditors : I make
a petition unto you ; I beseech you all be good to the king.
He hath been good to you, therefore be good to him : yea,
be good to your own souls. Ye are known well enough, what
ye were afore ye came to your ofifices, and what lands ye had
then, and what ye have purchased since, and what buildings
ye make daily. Well, I pray you so build, that the king's
workmen may be paid. They make their moan that they
can get no money. The poor labourers, gun-makers, powder-
men, bow-makers, arrow- makers, smiths, carpenters, soldiers,
and other crafts, cry out for their duties. They be unpaid,
some of them, three or four months : yea, some of them half
a year : yea, some of them put up bills this time twelve
months for their money, and cannot be paid yet. They cry
out for their money, and, as the prophet saith. Clamor ope-
rariorum ascendit ad aures meas ; "The cry of the work-
men is come up to mine ears." O, for God's love, let the
workmen be paid, if there be money enough ; or else there
will whole showers of God's vengeance rain down upon your
heads ! Therefore, ye minters, and ye augmentationers, serve
the king truly. So build and purchase, that the king may
have money to pay his workmen. It seemeth evil-favouredly,
that ye should have enough wherewith to build superfluously,
and the king lack to pay his poor labourers. Well, yet I
doubt not but that there be some good officers. But I will
not swear for all.

I have now preached three Lents. The first time I
preached restitution. " Restitution," quoth some, " what
should he preach of restitution? Let him preach of contrition,"
quoth they, " and let restitution alone ; we can never make
restitution." Then, say I, if thou wilt not make restitution,
thou shalt go to the devil for it. Now choose thee either
restitution or else endless damnation. But now there be

King Edward the Sixth 227

two manner of restitutions ; secret restitution, and open resti-
tution : whether of both it be, so that restitution be made, it
is all good enough. At my first preaching of restitution, one
good man took remorse of conscience, and acknowledged
himself to me, that he had deceived the king ; and willing he
was to make restitution : and so the first Lent came to my
hands twenty pounds to be restored to the king's use. I was
promised twenty pound more the same Lent, but it could not
be made, so that it came not. Well, the next Lent came
three hundred and twenty pounds more. I received it my-
self, and paid it to the king's council. So I was asked,
what he was that made this restitution ? But should I have
named him ? Nay, they should as soon have this wesant ^ of
mine. Well, now this Lent came one hundred and fourscore
pounds ten shillings, which I have paid and delivered this
present day to the king's council : and so this man hath made
a godly restitution. " And so," quoth I to a certain nobleman
that is one of the king's council, " if every man that hath
beguiled the king should make restitution after this sort, it
would cough the king twenty thousand pounds, I think,"
quoth L " Yea, that it would," quoth the other, " a whole
hundred thousand pounds." Alack, alack; make restitution;
for God's sake make restitution : ye will cough in hell else,
that all the devils there will laugh at your coughing. There
is no remedy, but restitution open or secret ; or else hell.

This that I have now told you of was a secret restitution.
Some examples hath been of open restitution, and glad may
he be that God was so friendly unto him, to bring him unto
it in this world, I am not afraid to name him ; it was
Master Sherington, an honest gentleman, and one that God
loveth. He openly confessed that he had deceived the king,
and he made open restitution. Oh, what an argument may
he have against the devil, when he shall move him to des-
peration ! God brought this out to his amendment. It is a
token that he is a chosen man of God, and one of his elected,
If he be of God, he shall be brought to it ; therefore for God's
sake make restitution, or else remember God's proverb ;
" There is nothing so secret," &c. If you do either of these
two in this world, then are ye of God ; if not, then for lack
of restitution, ye shall have eternal damnation. Ye may do
it by means, if you dare not do it yourselves ; bring it to an-
other, and so make restitution. If ye be not of God's fiock,
> Wind-pipe.

228 Last Sermon preached before

it shall be brought out to your shame and damnation at the
flast day ; when all evil men's sins shall be laid open before
nis. Yet there is one way, how all our sins may be hidden,
which is, repent and amend. Recipiscentia, recipiscentia,
Teper\,ting and amending is a sure remedy, and a sure way to
'hide all, that it shall not come out to our shame and confusion.
Yet there was another seed that Christ was sowing in
'that sermon of his; and this was the seed: "I say to you,
rniy friends, fear not him that killeth the body, but fear him
that after he hath killed, hath power also to cast into hell-
iire," &c. And there, to put his disciples in comfort and sure
hope of his help, and out of all doubt and mistrust of his
assistance, he bringeth in unto them the example of the spar-
rows, how they are fed by God's mere providence and good-
ness ; and also of the hairs of our heads, hov/ that not so
much as one hair falleth from our heads without him. '' Fear
him," saith he, " that when he hath killed the body, may also
cast into hell-fire." Matter for all kinds of people here, but
specially for kings. And, therefore, here is another suit to
your Highness. " Fear not him that killeth the body."
Fear not these foreign princes and foreign powers. God
shall make you strong enough. Stick to God : fear God,
fear not them. God hath sent you many storms in your
youth ; but forsake not God, and he will not forsake you.
Peradventure ye shall have that shall move you, and say
unto you, "Oh, Sir ! Oh, such a one is a great man, he is a
mighty prince, a king of great power, ye cannot be without
his friendship, agree with him in religion, or else ye shall
have him your enemy," &c. Well, fear them not, but cleave
to God, and he shall defend you. Do not as king Ahaz did,
that was afraid of the Assyrian king, and for fear lest he
should have him to his enemy, was content to forsake God,
and to agree with him in religion and worshipping of God :
and anon sent to Urias the high priest, who was ready at
once to set up the idolatry of the Assyrian king. Do not
your Highness so : fear not the best of them all ; but fear God.
The same Urias was capellanus ad manum, " a chaplain at
hand," an elbow chaplain. If ye will turn, ye shall have
that will turn with you ; yea, even in their white rochets.
But follow not Ahaz. -Remember the hair, how it falleth
not without God's providence. Remember the sparrows,
how they build in every house, and God provideth for them.
" And ye are much more precious to me," saith Christ, " than

King Edward the Sixth 229

sparrows or other birds." God will defend you ; that before
your time cometh, ye shall not die nor miscarry.

On a time when Christ was going to Jerusalem, his
disciples said unto him, " They there would have stoned
thee, and wilt thou now go thither again ? " What saith
he again to them ? Nonne duodecim sunt horcB die, &t.,
" Be there not twelve hours in the day ? " saith he : God hath
appointed his times, as pleaseth him ; and before the time
cometh that God hath appointed, they shall have no power
against you. Therefore stick to God and forsake him not ;
but fear him, and fear not men. And beware chiefly of two
affections, fear and love : fear, as Ahaz, of whom I have told
you, that for fear of the Assyrian king he changed his religion,
and thereby purchased God's high indignation to him and to
his realm ; and love, as Dina, Jacob's daughter, who caused
a change of religion by Sichem and Hemor, who were con-
tented for lust of a wife to the destruction and spoiling of all
the whole city. Read the chronicles of England and France,
and ye shall see what changes of religion hath come by mar-
riages, and for marriages. " Marry my daughter, and be
baptized, and so forth, or else." Fear them not. Remember
the sparrows. And this rule should all estates and degrees
of men follow ; whereas now they fear men and not God.
If there be a judgment between a great man and a poor
man, then must there be a corruption of justice for fear.
" Oh, he is a great man, I dare not displease him." Fie
upon thee ! art thou a judge, and wilt be afraid to give right
judgment ? Fear him not, be he never so great a man ; but
uprightly do true justice. Likewise some pastors go from
their cure ; they are afraid of the plague, they dare not come
nigh any sick body, but hire others ; and they go away
themselves. Out upon thee ! The wolf cometh upon thy
flock to devour them, and when they have most need of
thee thou runnest away from them ! The soldier also, that
should go on warfare, he will draw back as much as he can.
" Oh, I shall be slain ! Oh, such and such went, and never
came home again. Such men went the last year into Nor-
folk, and were slain there." Thus they are afraid to go :
they will labour to tarry at home. If the king command
thee to go, thou art bound to go ; and serving the king thou
servest God. If thou serve God, he will not shorten thy days
to thine hurt. " Well," saith some, " if they had not gone,
they had lived unto this day." How knowest thou that ?

230 Last Sermon preached before

Who made thee so privy of God's counsel ? Follow thou thy
vocation, and serve the king when he calleth thee. In serv-
ing him thou shalt serve God ; and till thy time come, thou
shalt not die. It was marvel that Jonas escaped in such a
city : what then ? Yet God preserved him, so that he could
not perish. Take therefore an example of Jonas, and every
man follow his vocation, not fearing men, but fearing God.

Another seed that Christ was sowing in the sermon was
this : Qui confessus me fuerit hominibus, confitebor et ego
ilium coram Patre ineo ; " He that confesseth me before
men, I shall also confess him before my Father." We must
confess him with mouth. It was of a bishop not long ago
asked as touching this : " Laws," saith he, "must be obeyed,
and civil ordinance I will follow outwardly ; but my heart
in religion is free to think as I will." So said Friar Forest,
half a papist, yea, worse than a whole papist.

Well, another seed was, " He that sinneth against the
Holy Ghost, it shall not be forgiven him, neither in this
world nor in the world to come." What is this same sin
against the Holy Ghost, an horrible sin that never shall
be forgiven, neither in this world nor in the world to come ?
What is this sin ? Final impenitency : and some say, im-
pugning of the truth. One came to me once, that de-
spaired because of sin against the Holy Ghost. He was
sore troubled in his conscience, that he should be damned ;
and that it was not possible for him to be saved, because
he had sinned against the Holy Ghost. I said to him,
" What, man," quoth I, " comfort yourself in these words
of the apostle, Christus est propitiatio pro peccatis nostris :
and again ; Idea me misit Pater in mundum, ut qui credit
in me non pereat, sed habeat vitam ceternam ; 'My Father
hath for this purpose sent me into the world, that he which
believeth in me may not perish, but may have the life ever-
lasting.' Also, Quacunque hora ingemuerit peccator salvus
erit ; ' In what hour soever the sinner shall mourn for sin,
he shall be saved.'" I had scriptures enough for me, as
methought; but say what I could say, he could say more
against himself, than I could say at that time to do him
good withal. Where some say that the sin against the
Holy Ghost is original sin ; I alleged against that the
saying of St Paul, Sicut per unius delictum, &c., and si
quis egerit poenitetitiam ; " If a man had done all the sins
in the world, and have true repentance, with faith and hope

King Edward the Sixth 231

in God's mercy, he shall be forgiven." But whatsoever I
said, he could still object against me, and avoid my reasons.
I was fain to make another day, and did so. " Let me
go to my book," quoth I, "and go you to your prayers,
for ye are not altogether without faith." I got me to my
study ; I read many doctors, but none could content me ;
no expositor could please me, nor satisfy my mind in the
matter. And it is with me as it was with a scholar of
Cambridge, who being demanded of his tutor how he under-
stood his lesson, and what it meant, " I know," quoth he,
" what it meaneth but I cannot tell it ; I cannot express it."
So I understood it well enough, but I cannot well declare it.
Nevertheless I will bungle at it as well as I can.

Now to tell you, by the way, what sin it was that he had
committed : he had fallen from the truth known, and after-
ward fell to mocking and scorning of it ; and this sin it was
that he thought to be unforgiveable. I said unto him, that
it was a vehement manner of speaking in scripture ; " Yet,"
quoth I, " this is not spoken universally ; nor it is not meant
that God doth never forgive it ; but ic is commonly called
irremissible, unforgiveable, because that God doth seldom
forgive it. But yet there is no sin so great but God may
forgive it, and doth forgive it to the repentant heart, though
in words it sound that it shall never be forgiven : as, privi-
legium paucorum non destniit regulam universalem, The
privilege of a few persons doth not destroy an universal rule
or saying of scripture. For the scripture saith, Omnes mo-
riemur, ' We shall die every one of us : ' yet some shall be
rapt and taken alive, as St Paul saith ; for this privilege of
a few doth not hurt a generality. An irremissible sin, an
unexcusable sin ; yet to him that will truly repent, it is for-
giveable ; in Christ it may be remitted.- If there be no more
but one man forgiven, ye may be that same one man that shall
be forgiven : Ubi abundavit delichim, ibi abundavit et gratia ;
' Where iniquity hath abounded, there shall grace abound.' "
Thus by little and little this man came to a settled conscience
again, and took comfort in Christ's mercy. Therefore despair
not, though it be said it shall never be forgiven. Where
Cain said, " My wickedness is so great that God cannot for-
give it ; " Nay, thou liest, saith Austin to Cain, Major est Dei
misericordia, quam itiiquitas tua ; " The mercy of God is
greater than thine iniquity." Therefore despair not ; but
this one thing I say : beware of this sin that ye fall not

232 Last Sermon preached before

into it ; for I have known no more but this one man, that
hath fallen from the truth, and hath afterward repented and
come to grace again. I have known many since God hath
opened mine eyes to see a little ; I have known many, I say,
that knew more than I, and some whom I have honoured,
that have afterwards fallen from the truth ; but never one of
them, this man except, that have returned to grace and to the
truth again. But yet, though God doth very seldom forgive
this sin, and although it be one of the sins that God doth
hate most of all others, and such as is almost never forgiven,
yet it is forgiveable in the blood of Christ, if one truly re-
pent ; and lo ! it is universal. As there is also another scrip-
ture, VcE. terrce cujus rex puer est, " Wo be to the land, to
the realm whose king is a child ;" which some interpret and
refer to childish conditions : but it is commonly true the
other way too, when it is referred to the age and years of
childhood. For where the king is within age, they that have
governance about the king have much liberty to live volup-
tuously and licentiously ; and not to be in fear how they
govern, as they would be if the king were of full age ; and
then commonly they govern not well. But yet Josias and
one or two more, though they were children, yet had their
realms well governed, and reigned prosperously ; and yet the
saying, Vce terrce ciijus rex puer est, is nevertheless true for
all that. And this I gather of this irremissible sin against
the Holy Ghost, that the scripture saith it is never forgiven,
because it is seldom forgiven. For indeed I think that there
is no sin, which God doth so seldom nor so hardly forgive,
as this sin of falling away from the truth, after that a man
once knoweth it. And indeed this took best place with the
man that I have told you of, and best quieted his conscience.

Another seed was this : " Be not careful," skith Christ,
" what ye shall say before judge and magistrates, when ye
are brought afore them for my name's sake ; for the Holy
Ghost shall put in your minds, even at that present hour,
what ye shall speak." A comfortable saying, and a goodly
promise of the Holy Ghost, that "the adversaries of the
truth," saith he, " shall not be able to resist us." What ?
shall the adversaries of the truth be dumb ? Nay ; there be
no greater talkers, nor boasters, and facers than they be.
But they shall not be able to resist the truth to destroy it.

Here some will say, "What needeth universities then,
and the preservation of schools ? The Holy Ghost will give

King Edward the Sixth 233

always what to say." Yea, but for all that we may not
tempt God ; we must trust in the Holy Ghost, but we must
not presume on the Holy Ghost. Here now should I speak of
universities, and for preferring of schools : but he that preached
the last Sunday spake very well in it, and substantially,
and like one that knew the state and condition of the univer-
sities and schools very well. But thus much I say unto you,
magistrates : if ye will not maintain schools and universities,
ye shall have a brutality. Therefore now a suit again to
your Highness. So order the matter, that preaching may
not decay : for surely, if preaching decay, ignorance and
brutishness will enter again. Nor give the preachers' livings
to secular men. What should the secular men do with the
livings of preachers ? I think there be at this day ten thou-
sand students less than were within these twenty years, and
fewer preachers ; and that is the cause of rebellion. If there
were good bishops, there should be no rebellion.

I am now almost come to my matter, saving one saying
of Christ which was another seed : Date, et dabitur vobis ;
" Give, and it shall be given unto you," &c. But who be-
lieveth this ? If men believed this promise, they would give
more than they do ; and at leastwise they would not stick to
give a little : but now-a-days men'^ study is set rather to
take gifts, and to get of other men's goods, than to give any
of their own. So all other the promises are mistrusted and
unbelieved. For if the rich men did believe this promise of
God, they would willingly and readily give a little to have
the overplus. So where Christ saith of injuries, or offences
and trespasses, Mihi vindida, et ego retribuam, &■€., " Leave
the avenging of wrongs alone unto me, and I shall pay them
home," &c. : if the rebels had believed this promise, they
would not have done as they did. So all the promises of
God are mistrusted. Noah also after the flood feared at
every rain lest the world should be drowned and destroyed
again ; till God gave the rainbow. And what exercise shall
we have by the rainbow ? We may learn by the rainbow,
that God will be true of his promises, and will fulfil his pro-
mises. For God sent the rainbow ; and four thousand years
it is, and more, since this promise was made, and yet God
hath been true of his promise unto this day : so that now
when we. see the rainbow, we may learn that God is true of
his promise. And as God was true in this promise, so is he
and will be in all the rest. But the covetous man doth not

234 Last Sermon preached before

believe that God is true of his promise ; for if he did, he would
not stick to give of his goods to the poor. But as touching
that I spake afore, when we see the rainbow, and see in
the rainbow that that is like water, and of a watery colour,
and as we may and ought not only to take thereof hold and
comfort of God's promise, that he will no more destroy the
world with water for sin ; but also we may take an example
to fear God, who in such wise hateth sin : likewise when in
the rainbow we see that it is of a fiery colour, and like unto
fire, we may gather an example of the end of the world,
that except we amend, the world shall at last be consumed
with fire for sin ; and to fear the judgment of God, after
which they that are damned shall be burned in hell-fire.
These were the seeds that Christ was sowing, when this
covetous man came unto him.

And now I am come to my matter. While Christ was
thus preaching, this covetous fellow would not tarry till all
the sermon was done, but interrupted the sermon ; even sud-
denly chopping in, " Master," quoth he, " speak to my bro-
ther, that he may divide the inheritance with me." He would
not abide till the end of the sermon ; but his mind was on
his halfpenny ; and he would needs have his matter despatched
out of hand. " Master," quoth he, " let my brother divide
with me." Yet this was a good fellow : he could be con-
tented with part, he desired not to have all together alone
to himself, but could be content with a division, and to have
his part of the inheritance. And what was the inheritance ?
Ager ; a field : so that it was but one piece of ground, or one
farm. This covetous man could be content with the half of one
farm, where our men now-a-days cannot be satisfied with many
farms at once. One man must now have as many farms as
will serve many men, or else he will not be contented nor
satisfied. They will jar now-a-days one with another, except
they have all. " Oh," saith the wise man, " there be three
things wherein my soul delighteth : Concordia fratrum,
amor proximoruni, et vir ac tnulier bene sibi consentientes ;
the unity of brethren, the love of neighbours, and a man
and wife agreeing well together." So that the concord of
brethren, and agreeing of brethren, is a gay thing. Whai
saith Salomon of this matter ? Frater qui adjuvatur a fratre
quasi civitas firitia et turris fortis ; " The brother that is
holpen of his brother, is a sure and well-fenced city, and a
strong tower," he is so strong. Oh, it is a great matter,

King Edward the Sixth 235

when brethren love and hold well together ! But if the one
go about to pull down the other, then are they weak both of
them ; and when one pulleth down his fellow, they must needs
down both of them ; there is no stay to hold them up.

Mark in the chronicles of England. Two brethren have
reigned jointly together, the one on this side Humber, and
the other beyond Humber, in Scotland, and all that way.
And what hath come of it ? So long as ' they have agreed
well together, so long they have prospered ; and when they
have jarred, they have both gone to wrack. Brethren
that have so reigned here in England, have quarrelled one
with another ; and the younger hath not been contented
with his portion, (as indeed the younger brother commonly
jarreth first,) but by the contention both have fared the worse.
So when there is any contention between brother and brother
for land, commonly they are both undone by it. And that
crafty merchant, whatever he be, that will set brother against
brother, meaneth to destroy them both. But of these two
brethren, whether this man here were the elder or the
younger, I cannot say ; scripture telleih me not whether
of these two was the younger : but a likelihood this was
the younger ; for once it was a plain law, that primogenitus,
that is to say, the elder brother, had duplicia ; and there-
fore of likelihood it should be the youngest brother that
found himself aggrieved, and was not content. But Christ
said unto him, "Thou man, who hath made me a judge or
a divider between you ? " Christ answered him by a ques-
tion ; and mark this question of Christ, " Thou man," Quis
me constituit judicem aut divisorem super vos ; "Who made
me a judge," &c. It is no small matter, saith Augustine,
of what intention one asketh a question; as Christ in
another place of the gospel asketh who was neighbour to
the pilgrim that was wounded. "There was," saith Christ,
" a man that went from Jerusalem to Jericho, and fell among
thieves, and they wounded him, and left him for dead. And
a priest came by, that was his own countryman, and let him
lie ; a Levite came by, and would shew no compassion upon
him ; at last a Samaritan came by, and set him on his
horse, and conveyed him to the city, and provided surgery
for him, &c. Now who was neighbour to this wounded
man?" saith Christ. Qui fecit illi misericordiam, quoth the
lawyer ; " He that shewed mercy unto him." He that did
the office of a neighbour, he was a neighbour. As ye

236 Last Sermon preached before

■may perceive by a more familiar example of the bishop of
Exeter at Sutton in Staffordshire. Who is bishop of
Ji^xeter? Forsooth, Master Coverdale. What, do not all
■men know who is bishop of Exeter ? What? He hath been
-bishop many years. Well, say I, Master Coverdale is
l)ishop of Exeter : Master Coverdale putteth in execution the
bishop's office, and he that doth the office of the bishop, he
is the bishop indeed : therefore say I, Master Coverdale is
bishop of Exeter. Alack ! there is a thing that maketh
my heart sorry. I hear that Master Coverdale is poisoned.
Alack ! a good man, a godly preacher, an honest fatherly
man ; and, if it be true, it is a great pity and a lamentable
case, that he feeding them with God's word, they should feed
him again with poison.

But to the purpose of Christ's question, " Who made me
a judge between you? " Here an Anabaptist will say, "Ah !
Christ refused the office of a judge ; ergo there ought to be
no judges nor magistrates among christian men. If it had
been a thing lawful, Christ would not have refused to do
the office of a judge, and to have determined the variance
between these two brethren." But Christ did thereby sig-
nify that he was not sent for that office ; but if thou will
have a trial and a sentence of that matter according to
the laws, thou must go to the temporal judge that is de-
puted therefor. But Christ's meaning was, that he was come
for another purpose ; he had another office deputed unto him
than to be a judge in temporal matters. Ego veni vocare
peccatores ad pcefiitentiani ; "I am come," saith he, "to call
sinners to repentance : " he was come to preach the gospel,
the remission of sin, and the kingdom of God-; and meant
not thereby to disallow the office of temporal magistrates.
Nay, if Christ had meant that there should be no magis-
trates, he would have bid him take all : but Christ meant
nothing so. But the matter is, that this covetous man,
this brother, took his mark amiss; for he came to a wrong-
man to seek redress of his matter. For Christ did not
forbid him to seek his remedy at the magistrate's hand ;
but Christ refused to take upon him the office that was
not his calling. For Christ had another vocation than to
be a judge between such as contended about matters of land.
If our rebels had had this in their minds, they would not
have been their own judges ; but they would have sought
the redress of their grief at the hands of the king, and his

King Edward the Sixth 237

magistrates under him appointed. But no marvel of their
blindness and ignorance ; for the bishops are out of their
dioceses that should teach them this gear. But this man-
perchance had heard, and did think that Christ was Messias,
whose reign in words soundeth a corporal and a temporal,
reign ; which should do justice and see a redress in all
matters of worldly controversy : which is a necessary office
in a christian realm, and must needs be put in execution,
for ministering of justice. And therefore I require you, as a.
suitor rather than a preacher, look to your office yourself^
and lay not all on your officers' backs ; receive the bills-
of supplication yourself : I do not see you do so now-a-days-
as ye were wont to do the last year. For God's sake
look unto it, and see to the ministering of justice your
own self, and let poor suitors have answer. There is a king,
in Christendom, and it is the king of Denmark, that sittetb
openly in justice thrice in the week, and hath doors kept
open for the nones. ^ I have heard it reported of one that
hath been there, and seen the proof of it many a time
and oft : and the last justice that ever he saw done there,,
was of a priest's cause that had had his glebe land taken
from him, (and now here in England some go about to
take away all ;) but this priest had had his glebe land
taken from him by a great man. Well ; first went out
letters for this man to appear at a day : process went out
for him according to the order of the law, and charged him
by virtue of those letters to appear afore the king at such
a day. The day came : the king sat in the hall ready to
minister justice. The priest was there present. The gentle-
man, this lord, this great man, was called, and commanded to
make his appearance according to the writ that had been
directed out for him. And the lord came, and was there ;
but he appeared not. " No," quoth the king, " was he
summoned as he should be ? Had he any warning to be
here?" It was answered, "Yea; and that he was there
walking up and down in the hall ; and that he knew well
enough that that was his day ; and also, that he had already
been called ; but he said, he would not come before the king
at that time : alleging, that he needed not as yet to make
an answer, because he had had but one summoning." "No,'*
quoth the king, " is he here present ? " " Yea, forsooth,
sir," said the priest. The king commanded him to be
' nonce, purpose.

238 Last Sermon preached before

called, and to come before him : and the end was this,
he made this lord, this great man, to restore unto the
priest not only the glebe land which he had taken from
the priest, but also the rent and profit thereof for so long
time as he had withholden it from the priest ; which was
■eight years or thereabout. Saith he, " When you can shew
better evidence than the priest hath done, why it ought to
be your land, then he shall restore it to you again, and
•the profits thereof that he shall receive in the mean time :
but till that day come, I charge ye that ye suffer him
peaceably to enjoy that is his."

This is a noble king ; and this I tell for your example,
that ye may do the like. Look upon the matter yourself.
Poor men put up bills every day, and never the near.
Confirm your kingdom in judgment ; and begin doing of
your own office yourself, even now while you are young, and
sit once or twice in the week in council among your lords : it
shall cause things to have good success, and that matters
shall not be lingered forth from day to day. It is good for
every man to do his own office, and to see that well executed
•and discharged.

Ozias king in Juda, he would needs do the office of the
priest, and he would needs offer incense in the sanctuary;
which to do was the priest's office. But he was suddenly
stricken with the leprosy for his labour, and so continued a
leper all the days of his life. St John's disciples would have
had their master to take upon him that tie was Christ. But
what said John ? Nemo sibi assumit quicquani nisi datum
fuerit ei de super ; " No man may take any thing upon himself,
except it be given unto him from above." If the Devonshire
men had well considered this, they had not provoked the
plagues that they have had light upon them. But un-
preaching prelacy hath been the chiefest cause of all this
iurly-burly and commotions. But if Christ may challenge
any kind of men for taking his office upon them, he may
say to the mass-mongers, " Who gave you commission to
qffer up Christ ? Who gave you authority to take mine office
in hand?" For it is only Christ's office to do that. It is a
greater matter to offer Christ. If Christ had offered his
body at the last supper, then should we do so too. Who is
worthy to offer up Christ ? An abominable presumption !
Paul saith, Accepit pattern ; postquam gratias egisset, /regit,
et dixit, Accipite, edite ; "He took bread, and after that he

King Edward the Sixth 239

had given thanks, he brake it, and said, Take ye, eat ye,"
&c. : and so said, Hoc est corpus fneum, " This is my body."
He gave thanks ? Well then : in thanksgiving there is no
oblation ; and when he gave thanks, it was not his body.

When I was in examination, I was asked many questions,
and it was said to me. What Christ did, that should we do :
a bishop gathered that upon these words, Hoc facite in mei
recordationem, " Do this in remembrance of me." Then said
he to me, " How know ye that they ate it, before he said.
Hoc est corpus meuiti, ' This is my body ? ' " I answered
again and said, *' How know ye that they did not it ? " &c.
So I brought unto him the place of Paul abovesaid ; and
that in thanksgiving is none oblation ; and when he gave
thanks it was not his body, for he gave thanks in the
beginning of supper, before they eat any manner of thing at
all ; as his accustomed manner was to do. I wonder there-
fore, that they will or dare by this text take upon them to
offer Christ's body : they should rather say, Quisme constituit
oblatorem, "Who made me an offerer?" But when Christ
said, Quis me constituit judicem out divisor em super vos,
" Who hath made me a judge or a divider of lands among
you ? " Christ did refuse another man's office ; an office
that he was not of his Father deputed unto. Christ's
kingdom was a spiritual kingdom, and his office was a spiritual
office ; and he was a spiritual judge. And therefore, when
the woman taken in adultery was brought before him, he
refused not to play the judge; but said, Quis te accusat,
" Who accuseth thee?" And she said again. Nemo, Domine :
" No man. Lord." Then said he, Nee ego te condemno,
" Nor I condemn thee not." Vade et noli amplius peccare,
" Go thy ways, and sin no more." Here he took upon him
his own office, and did his office ; for his office was to
preach, and bid sinners amend their evil living, and not to
be a temporal judge in temporal causes. And here is another
occasion of a suit to your highness, for the punishment of
lechery ; for lechery floweth in England like a flood.

But now to make an end in temporal causes. He said,
Quis 7ne constituit Judicem, &c., "Who made me a judge of
temporal causes among you, and of worldly matters ? " Thus
came this fellow in here with interrupting of Christ's sermon,
and received the answer which I have rehearsed. "Thou
man, thou fellow," quoth he, "who hath made me a judge
among you ? " And he said unto all the audience, Videte

240 Last Sermon preached before

et cavete ab avaritia ; "See and beware of covetousness."
Why so ? Quia non in abundantia cujiisquam vita ejus est
ex his qua possidet ; "For no man's life standeth in the
abundance of the things which he possesseth." We may have
things necessary, and we may have abundance of things ; but
the abundance doth not make us blessed. It is no good
.irgument, Quo plus quisque habet, tanto beatius vivit ; "The
more riches that a man hath, the more happily and the more
blissfully he liveth." For a certain great man, that had pur-
chased much lands, a thousand marks by year, or I wot not
what ; a great portion he had : and so on the way, as he
was in his journey towards London, or from London, he fell
sick by the way ; a disease took him, that he was constrained
to lie upon it. And so being in his bed, the disease grew
more and more upon him, that he was, by his friends that
were about him, godly advised to look to himself, and to
make him ready to God ; for there was none other likelihood
but that he must die without remedy. He cried out, " What,
shall I die ? " quoth he. " Wounds ! sides ! heart ! Shall I
die, and thus go from my goods ? Go, fetch me some phy-
sician that may save my life. Wounds and sides ! Shall I
thus die ? " There lay he still in his bed like a block, with
nothing but, " Wounds and sides, shall I die ? " Within a
very little while he died indeed ; and then lay he like a block
indeed. There was black gowns, torches, tapers, and ring-
ing of bells ; but what is become of him, God knoweth, and
not L

But hereby this ye may perceive, that it is not the
abundance of riches that maketh a man to live quietly and
blissfully. But the quiet life is in a mediocrity. Mediocres
optime vivunt : "They that are in a mean do live best." And
there is a proverb which I read many years ago, Diruidiuni
plus toto ; " The half sometimes more than the whole." The
mean life is the best life and the most quiet life of all. If a
man should fill himself up to the throat, he should not find
ease in it, but displeasure ; and with the one half he might
satisfy his greedy appetite. So this great riches never maketh
a man's life quiet, but rather troublous. I remember here a
saying of Salomon, and his example : Conservavi inihi argen-
tuin et auruin, " I gathered silver and gold together," saith
he; "I provided me singers, and women which could play
on instruments, to make men mirth and pastime ; I gat me
psalteries and songs of music, &c., and thus my heart rejoiced

King Edward the Sixth 241

in all that I did." But what was the end of all this ? Cum
convertissem me ad oumia &"€., " When I considered," saith
Salomon, " all the works that my hands had wrought, &c., lo !
all was but vanity and vexation of mind ; and nothing of any
value under the sun." Therefore leave covetousness ; for,
believe me, if I had an enemy, the first thing that I would
wish to him should be, that he might have abundance of
riches ; for so I am sure he should never be in quiet. But
think ye there be not many that would be so hurt ? But in
this place of the gospel Christ spake and declared this un-
quietness and uncertainty of great riches by a similitude
and parable of a great rich man, who had much land, that
brought forth all fruits plentifully ; and he being in a pride
of the matter, and much unquiet by reason that he had so
much, said to himself, " What shall I do, because 1 have not
room enough wherein to bestow my fruits, that have grown
unto me of my lands ? I will thus do," saith he ; " I will pull
down my barns, and build greater barns ; and I will say to
my soul, My soul, thou hast much goods laid up in store
for many years ; take thine ease, eat, drink, and be merry."
But God said to him, Sti^lte, hac node animam tuam repe-
tunt abs te : " Thou fool ! thou fool ! this night will they take
thy soul from thee again, and then whose shall those things
be which thou hast provided? Even so it is with him,"
saith Christ, "that gathereth riches unto himself, and is not
rich toward God," &c. But yet the covetous man can never
be content. I walked one day with a gentleman in a park,
and the man regarded not my talk, but cast his head and
eye this and that way, so that I perceived he gave no great
ear to me ; which when I saw, I held my peace. At last,
" Oh," quoth the gentleman, "if this park were mine, I would
never desire more while I lived." I answered and said, "Sir,
and what if ye had this park too ? " For there was another
park even hard by. This gentleman laughed at the matter.
And truly I think he was diseased with the dropsy : the more
he had, the more covetous he was to have still more and
more. This was a farmer that had a farm hard by it ; and
if he might have had this park to it, he would never have
desired more. This was a farmer, not altogether so covetous
a man as there be many now-a-days, as for one gentleman
to rake up all the farms in the country together into his hands
all at once.

And here one suit more to your highness : there lacketh

242 Last Sermon preached before

one thing in this realm, that it hath need of; for God's sake
make some promoters.^ There lack promoters, such as were
in king Henry the Seventh's days, your grandfather. There
lack men to promote the king's officers when they do amiss,
and to promote all offenders. I think there is great need
of such men of godly discretion, wisdom, and conscience, to
promote transgressors, as rent-raisers, oppressors of the poor,
extortioners, bribers, usurers. I hear there be usurers in
England, that will take forty in the hundred; but I hear
of no promoters to put them up. We read not, this covetous
farmer or landed man of the gospel bought corn in the
markets to lay it up in store, and then sell it again. But,
and if it please your highness, I hear say that in England
we have landlords, nay, step-lords I might say, that are
become graziers ; and burgesses are become regraters ; and
some farmers will regrate and buy up all the corn that
Cometh to the markets, and lay it up in store, and sell it
again at a higher price, when they see their time. I heard
a merchantman say, that he had travailed all the days of
his life in the trade of merchandise, and had gotten three
or four thousand pounds by buying and selling ; but in case
he might be licensed or suffered so to do, he would get a
thousand pound a year by only buying and selling of grain
here within this realm. Yea, and (as I hear say) aldermen
now-a-days are become colliers : they be both woodmongers
and makers of coals. I would wish he might eat nothing
but coals for awhile, till he had amended it. There cannot
a poor body buy a sack of coals, but it must come through
their hands. But this rich man that the gospel speaketh
of was a covetous man : God had given him plenty, but that
made him not a good man : it is another thing that maketh
a good man. God saith, St non audieris vocefn meatn, " If
thou obey not my voice," &c. And therefore worldly riches
do not declare the favour or disfavour of God. The scrip-
ture saith. Nemo scit an sit amore dig?ius an odio. God
hath ordained all things to be good ; and the devil laboureth
to turn all things to man's evil. God giveth men plenty
of riches to exercise their faith and charity, to confirm them
that be good, to draw them that be naught, and to bring
them to repentance ; and the devil worketh altogether^ to
the contrary. And it is an old proverb, " the more wicked,

' A species of informers who prosecuted offenders against the laws,
and received part of the pecuniary fines that were levied.

King Edward the Sixth 243

the more fortunate." But the unquietness of this covetous
rich man declareth the unquietaess of the mind, that riches
bringeth with it. First, they are all in care how to get
riches ; and then are they in more care how to keep it still.
Therefore the Apostle saith. Qui volunt ditescere hicidunt in
ientationes varias ; "They that study to get great riches
do fall into many divers temptations." But the root of all
evil is covetousness. " What shall I do ? " saith this rich
man. He asked his own brainless head what he should do :
he did not ask of the scripture ; for if he had asked of the
scripture, it would have told him ; it would have said unto
him, Frange esurienti panem tuum, &c. ; " Break thy bread
unto the hungry." All the affection of men now-a-days is
in building gay and sumptuous houses ; it is in setting up
and pulling down, and never have they done building. But
the end of all such great riches and covetousness is this :
" This night, thou fool, thy soul shall be taken from thee."
It is to be understood of all that rise up from little to much,
as this rich man that the gospel spake of. I do not despise
riches, but I wish that men should have riches as Abraham
had, and as Joseph had. A man to have riches to help his
neighbour, is godly riches. The worldly ricl^es is to put
all his trust and confidence in his worldly riches; that he
may by them live here gallantly, pleasantly, and voluptuously.
Is this godly riches ? No, no, this is not godly riches. It
is a common saying now-a-days among many, " Oh he is
a rich man : he is well worth five hundred pounds." He
is well worth five hundred pounds, that hath given five
hundred pounds to the poor ; otherwise it is none of his.
Yea, but who shall have this five hundred pounds ? For
whom hast thou gotten this five hundred pounds ? What
saith Salomon ? Ecclesiastes v. Esi alia infirmitas pessima
quain vidi sub sole, divitice conservatce in malum domini sui :
" Another evil (saith he) and another very naughty imperfec-
tion, riches hoarded up and kept together to the owner's own
harm : " for many times such riches do perish and consume
away miserably. " Such a one shall sometime have a son,"
said he, " that shall be a very beggar, and live all in
extreme penury." O goodly riches, that one man shall get
it, and another come to devour it ! Therefore, Videte et
cavete ab avaritla ; "See and beware of covetousness."
Believe God's words, for they will not deceive you nor lie.
" Heaven and earth shall perish, but Verbum Domini manet

244 Last Sermon

in ceternum ; the word of the Lord abideth, and endureth
for ever." O this leavened faith, this unseasoned faith !
Beware of this unseasoned faith. A certain man asked me
this question, " Didst thou ever see a man live long that
had great riches ? " Therefore saith the wise man, " If God
send thee riches, use them." If God send thee abundance,
use it according to the rule of God's word ; and study to be
rich in our Saviour Jesus Christ : to whom, with the Father
and the Holy Ghost, be all honour, glory, and praise, for
ever and ever. Amen.

A SERMON PREACHED BY M. HUGH LATIMER,
AT STAMFORD, NOVEMBER 9, ANNO 1550.

Reddite ergo qiicB sunt Cczsaris Ccssari, et quce sunt Dei Deo.

Matthew xxii. 21.

Give that that is Cn;sar's to Csesar, and that that is God's to God.

This doctrine is grievous, heavy, and irksome to covetous
hearts, rebellious and seditious hearts. Give, give, they
cannot away with it ; it cannot stick in their minds, nor settle
in their stomachs : they would rather be taking, scraping, and
catching, than giving. But godly persons will well accept
and take it ; for it is to them a great pleasure, joy, and
comfort. For the better understanding of this place, ye shall
understand, Christ came to bring us out of bondage, and to
set us at liberty, not from civil burthen, as from obeying
the magistrates, from paying tax and tribute ; but from a
greater burthen, and a more grievouser burthen, the burthen
of sin ; the burthen, not of the body, but of the soul ; to
make us free from it, and to redeem us from the curse and
malediction of the law unto the honourable state of the
children of God. But as for the civil burthens, he delivered
us not from them, but rather commanded us to pay them.
" Give, give," saith he, "to Caesar obedience, tribute, and all
things due to Caesar."

For the understanding of this text, it shall be very need-
ful to consider the circumstance going before : which thing
duly considered giveth a great light to all places of the
scripture. Who spake these words : to whom they were
spoken : upon what occasion ; and afore whom ? Therefore
I will take the whole fragment and shred, taken out of God's
book for the Gospel of this day ; written in the Gospel
of Matthew, the twenty-second chapter : Tunc abierunt
PhariscBi ; "Then went the Pharisees, and took a counsel.''
Luke hath observa?ttes, marking, spying, looking, tooting, ^
' Slyly prying.

245

246 Sermon preached at Stamford

watching : like subtle, crafty, and sleighty fellows, they took a
counsel, and sent to him their disciples, which should " feign
themselves just men," godly men, glad to learn his doctrine ;
and with them Herod's servants to trap him in his words :
and they said to him, " Master, we know that thou art a
true man, and teachest the way of God in veritaie, truly,
and carest for no man : for thou regardest not the personage
of man. Tell us therefore, what thinkest thou ? Is it lawful
to give Caesar tribute-money, or no ? " This was their question
that they would have snarled him with. In answering him
to this, they would have caught him by the foot. But Jesus,
cognita tnalitia eorum, knowing their malice, their wicked-
ness, their uncharitableness, said to them : " Hypocrites, why
do ye tempt me ? Shew me a piece of the tribute money.
And they brought him a penny. And he said to them,
Whose image is this, and the writing ? They answered,
Caesar's. He said to them, Give to G'esar, that that be-
longeth to Csesar, and to God that that is God's." Thus
ye may perceive, it was our Saviour Christ that spake these
words ; and they were spoken unto the Pharisees that tempted
him. But they be a doctrine unto us, that are Christ's dis-
ciples. For whose words should we delight to hear and learn,
but the words and doctrine of our Saviour Christ ? And that
I may at this time so declare them, as may be for God's
glory, your edifying, and my discharge, I pray you all to
help me with your prayers.

In the which prayer, &c., for the universal church of
Christ through the whole world, &c., for the preservation of
our sovereign lord king Edward the Sixth, sole supreme
Head, under God and Christ, of the churches of England
and Ireland, &c. Secondly, for the king's most honourable
council. Thirdly, I commend unto you the souls departed
this life in the faith of Christ, that ye remember to give laud,
praise, and thanks to Almighty God for his great goodness
and mercy shewed unto them in that great need and conflict
against the devil and sin, and that gave them at the hour of
death faith in his Son's death and passion, whereby they
might conquer and overcome and get the victory. Give
thanks, I say, for this ; adding prayers and supplications for
yourselves, that it may please God to give you the like faith
and grace to trust only unto the death of his dear Son, as he
gave unto them. For as they be gone, so must we : and the
devil will be as ready to tempt us as he was them ; and our

Sermon preached at Stamford 247

sins will light as heavy upon us as theirs did upon them ;
and we are as weak and unable to resist, as were they.
Pray therefore that we may have grace to die in the same
faith of Christ as they did, and at the latter day be raised
with Abraham, Isaac, and Jacob, and be partakers with
Christ in the kingdom of heaven. For this and grace let us
say the Lord's prayer.

Tu7ic abeuntes. Tunc, it hangeth on a text before.
Christ told them a similitude, that the kingdom of heaven
is like to a king that made a bridal to his son : he married
his son, and sent his servants out to bid his guests. Well ;
they would not come, although he had made great preparing
and much cost for them. Arnbition, covetousness, and cruelty
would not let them come. Then he sent his warriors and
destroyed them ; and again and again sent other servants to
bid guests to his bridal, hand over head, come who would.
They did his bidding, and the house was full of guests. The
king now would view his guests, and finding there one not
clad in marrying garments, he asked him : " Friend, how
camest thou here, not having a marriage-garment ? And
commanded to bind him hand and foot, and cast him into
utter darkness : there was wailing and grinding of teeth.
For many be called and few be chosen." Now Christ ex-
poundeth this : The kingdom of heaven is preaching of the
gospel. This marriage is the joining of Christ and his church ;
which was begun by Christ here in earth, and shall continue
to the end of the world. The bidders of his guests are
preachers : but here are so many lets and hinderances.
Covetousness is a let ; ambition is a let ; cruelty is the
greatest let. For they beat his servants ; brake their heads ;
yea, murdered them which bade them to this bridal. With
this the king was angry, and sent his men of war to destroy
those unthankful people. Was he not angry with covetous-
ness, and with ambition ? Yes, he is angry with covetous
men, with ambitious men ; but most of all with cruelty.
This is an anger above common anger, when men be not
only unthankful, but also add cruelty, to persecute the
preachers that come to call us to this marriage. This toucheth
God so nigh, that he saith, Qui vos audit Tne audit ; "He
that heareth you heareth me." This cruelty the king would
not leave unpunished, but sent forth his men of war. They
are called his men of war, his men ; his men, for wars come
at his commandment. Titus and Vespasian were sent of God

248 Sermon preached at Stamford

to punish those covetous Jews, ambitious Jews, cruel Jews,
that would not credit Christ, nor believe the preaching of
salvation. Now in ■ war what part soever get the victory,
that is God's part, that is God's host. Nabuchadonoser was
an evil man, a wicked man ; yet was he sent of God to punish
the stubborn and covetous Jews for their ambition and cruelty,
and forsaking God's most holy word, and he is called in
scripture "God's servant." It is no good argument, He
hath the victory, ; ergo he is a good man. But this is a
good argument : He hath the victory, ergo God was on his
side, and by him punished the contrary party.

The preachers called good and bad. They can do no
more but call ; God is he that must bring in ; God must
open the hearts, as it is in the Acts of the Apostles : when
Paul preached to the women, there was a silk-woman, cujus
cor Dens aperuit, "whose heart God opened." None could
open it but God. Paul could but only preach, God must
work ; God must do the thing inwardly. But good and
bad came. Therefore the preaching is likened to a fisher's
net, that taketh good fish and bad, and draweth all to the
shore. In the whole multitude that prcfess the gospel, all
be no good ; all cannot away with the mortifying of their
flesh. They will with good will bear the name of Christians,
of gospellers ; but to do the deeds they grudge, they repine,
they cannot away with it. Among the apostles all were not
honest ; nay, one was a devil. So among so great a number
of gospellers, some are card-gospellers ; some are dice-
gospellers ; some pot-gospellers. All are not good ; all seek
not amendment of life.

Then cometh the king to see his guests, and findeth
one not having the marriage-garment, and saith to him,
" Friend, how camest thou hither, and hast not the marriage-
garment ? " Faith is the marriage-garment ; not a feigned
faith without good living, but " faith that worketh by love."
He was blamed because he professed one thing, and was
indeed another. Why did he not blame the preachers?
There was no fault in them, they did their duties : they
had no further commandment but to call them to the mar-
riage. The garment he should have provided himself. There-
fore he quarrelleth not with the preachers, *' What doth this
fellow here ? Why suffered ye him to enter," &c. For their
commission extehded no further but only to call him. Many
are grieved that there is so little fruit of their preaching.

Sermon preached at Stamford 249

And when as they are asked, " Why do you not preach,
having so great gifts given you of God ? " "I would preach,"
say they, " but I see so Httle fruit, so little amendment of life,
that it maketh me weary." A naughty answer : a very naughty
answer. Thou art troubled with that God gave thee no charge
of; and leavest undone that thou art charged with, God
commandeth thee to preach : and si non locutus fueris, if
thou speak not, if thou warn not the wicked, that they turn
and amend, they shall perish in their iniquities ; sanguinetn
autem ejus de 7nanu tua requiram. This text nippeth ; this
pincheth ; this toucheth the quick : " He shall die in his
wickedness, but I will require his blood at thy hand."
Hearken well to this, mark it well, ye curates ; " I will ask his
blood at thy hand." If you do not your ofifice, if ye teach
not the people, and warn them not, you shall be damned
for it. If you do your ofifice, you are discharged ; Tuam
animam liberasti. Warn them, therefore, to leave their
wickedness, their covetousness, their ambition, their cruelty,
unmercifulness, &c., and thou hast saved thine own soul. For
there was no quarrel with the preachers ; but he was cast
in prison, "where was weeping and wailing and grinding of
teeth : " these were his dehcates. Multi sunt vocati ; " Many
are called, but few are chosen."

To this parable now joineth this gospel. Tunc Pharisai
abeuntes. The Pharisees were a sect of religion among the
Jews, most exquisite, perfect, holy, and learned, and were
reputed most godly men ; even such as in holiness excelled
all other,. as our monks were of late among us, and be yet
in other places. They were in God's bosom, even at heaven-
gates, in the sight of the world ; but inwardly superstitious,
feigned, hollow-hearted, dissimulers. Now at this time, I
know none more like them than the hypocritical hollow-hearted
papists. The name is changed, but the thing remaineth.
Therefore they may well be called by the name that keep the
thing. These were enemies to Christ and his doctrine. They
would be ordered by old wont, customs, forefathers ; and, to
maintain their traditions, set aside the commandments of God,
refused Christ and his word. St Luke hath observantes,
"observants," that is, watchers, tooters, spies; much like the
Observant Friars, the barefoot friars, that were here ; which
indeed were the bishop of Rome's spies, watching in every
country, what was said or done against him. He had it by
and by, by one or other of his spies : they were his rhen

250 Sermon preached at Stamford

altogether, his posts to work against the regaUty. In the court,
in the noblemen's houses, at every merchant's house, those
Observants were spying, tooting, and looking, watching and
prying, what they might hear or see against the see of
Rome. Take heed of these Observants. To understand the
word observantes, mark what the poet saith in his comedy,
Observa Davtim. . Take heed, beware and mark Davum;
for they will be stirring in every town, in every gentleman's
house, yea, at their very tables. Well, be wise, beware of
them.

Inierunt consilium, " They took a counsel." Some goodly
thing, some weighty matter, I am sure, that these holy
fathers consulted upon. It must needs be for the common-
wealth, and the profit of many, that these holy fathers
came together for. It was " to snarl or trap him in his
words." This was their device, this was their counsel. To
this end they gather such a company of holy fathers. " A
council, a council : Bofitim est concilium," said one. " Yea,
marry," quoth another, " sed bonorum." "A council is good :
yea, sir, if it be of good men." For else what is a council, if
it be wicked, of wicked men ? If they say, " This was done
by a council, determined in a council ;" what is it the better,
if the council be wicked ? The Nicene council was gathered
of a great number of bishops and learned men ; yet had
not one man been there, they had determined contrary to
God's word. They were minded and earnestly bent to make
a decree, that no priest should marry ; but one old man,
and unmarried himself, withstood that act, and turned the
council's mind ; so that they meddled not with that decree.
And why? More credence is to be given to one man having
the holy word of God for him, than to ten thousand without
the word. If it agree with God's word, it is to be received ;
if it agree not, it is not to be received, though a council,
yea, though an angel from heaven, had determined it.
Truth it is, that Christ granteth to a congregation gathered
in his name, to be amongst them ; yea, though it be but
two or three. There is as much granted to two or three,
as to ten thousand, so they come in Christ's name : Ubi duo
vel ires congregati sunt in nomine meo, ibi sum in medio
eorum. In nomine meo. Much wickedness is done, iri no-
mine Domini. When they come together seeking their own
private lust, pleasures, and ambitious desires, it is not in
nomine Domini, " in the name of the Lord." But to seek

Sermon preached at Stamford 251

God's glory, Christ's glory, Christ's true religion, that is
in nomine Christi ; and then they are to be heard. But
what was these men's counsel ? Ut illaquearent eum in ser-
7none ; " to snarl or tangle him in his words : " tooters and
watchers, to catch him in his word, that they might enforce
somewhat against him. Hon est consilium adversus Domi-
num. These were wily pies, sleighty children, children of
the world, and craftily they handled their matters. Miserunt
discipulos sues cum Herodianis. They would not go them-
selves, lest they might have been known ; but he knew not
their disciples, as they thought. And they went not alone,
but had with them Herod's soldiers, Herod's favourers.
This Herod was an Idumean, and was appointed by the
Romans to govern the Jews, and to gather the tribute-
money. Therefore he was hated among the Jews ; and so
were those that favoured the Romans' part, and in disdain
they were called Herodians. Now was the time come, that
the holy patriarch prophesied, that the sceptre and kingdom
was removed, and Christ .was born. This they should have
marked, and received his doctrine. But they went about
to destroy him, and therefore they brought the Herodians
with them. Here now is an agreement in wickedness between
the Pharisees and the Herodians against the truth : against
Christ, against God's word they agree together ; whereas
indeed neither loved other, but hated each other as a toad.
So many now-a-days of our Pharisees, papists, in destroying
the truth they agree wondrous well, whereas in private matters
they hate one another as a toad.

Here come me now these holy fathers from their council,
and send their disciples with the Herodians : mark their
behaviour, and mark Christ's behaviour. They come lowting
and with low curtesy, as though they would creep into his
bosom. As for Herod's men, they meddle not, but stand by
to hear the tale as witnesses ; and if he should speak any
thing amiss, be ready to lay hands upon him. They would
fain rid him and destroy him ; but they would turn the envy
of the deed upon Herod, so that they would be seen fault-
less. It had been more meet for them to have counselled
how to amend their faults, and to have come to Christ
to learn his doctrine, than to study maliciously to trap him
and to destroy him. What said they ? Magister, scimus
quod verax es ; "Master, we know thou art a true man,
and teachest the way of God truly. Master, we know that

252 Sermon preached at Stamford

thou art Torn Truth, and thou tellest the very truth, and
sparest for no man. Thou art plain Tom Truth." Goodly
words, but out of a cankered stomach and malicious heart !
Smiling speakers creep into a man's bosom, they love and
all-to love him ; they favour his word, and call him master,
and yet would gladly see him hanged ! These are indeed
hypocrites, one in heart, and another in mouth ! " We know
that thou art a true man, et viam Dei in veritate doces I "
Yea, this is God's way, taught truly ! There is God's way,
and man's way. Many teach men's way, but that should
not be. We should learn via7n Dei, God's way ; and that
truly, without mixture, temperature, blanching, powdering.
Many teach God's way, and shall preach a very good and
godly sermon ; but at the last they will have a blanched
almond, one little piece of popery patched in, to powder their
matter with, for their own lucre and glory. They make
a mingling of the way of God and man's way together ;
a mingle-mangle, as men serve pigs in my country. Christ
did not so : he taught the way of God truly, without mixture,
powdering, or blanching. These be the properties of all true
preachers, that these confess to be in Christ. It was true
every word that they spake. Christ is our master appointed
of God : he was true, and taught God's way, not man's way ;
truly, not blanching it with man's doctrine. So should we
preachers be true men ; preachers of God's way, truly, truly,
without regard of person : that is, for no man's pleasure
corrupting the word, or mingle-mangle the word with man's
invention and traditions.

Here may patrons of benefices learn upon what manner
of a man they should bestow their benefice : upon a true
man, a teacher. He may not be to learn, and a scholar,
when he should teach others ; but one learned ; able to teach,
able and well willing to discharge his cure. But what do
you, patrons ? Sell your benefices, or give them to your
servants for their service, for keeping of hounds or hawks,
for making of your gardens. These patrons regard no souls,
neither their own nor other men's. What care they for souls,
so they have money, though they perish, though they go to
the devil ? Whereas indeed the office of a patron is to have
a care, a zeal, a vigilant eye for souls' health, and to provide
for his churches, that he is patron of; that they might be
taught in God's word. Truly, many now-a-days strive to be
patrons of benefices, and go to the law who should be patron.

Sermon preached at Stamford 253

And what strive they for, think ye ? Even which of them
shall go to the devil first. For they regard not soul-health,
nor the office of preaching, the office of salvation ; whereas,
indeed, therefore are they patrons, to look to it, and to see it
be provided for. God of his goodness and almighty power
might ordain other ways and means of salvation ; but this
office of preaching is it that God hath ordained, as St Paul
saith : Cum non cognoverit inundus per sapientiam Deufn,
placuit Deo per stultitiam prcedicationis salvos facere cre-
dentes ; "Whereas the world by his wisdom knew not God,
it pleased God by foolish preaching to save " credentes, " those
that believe," per shiltitiaju prcedicationis, " by foolishness
of preaching," or foolish preaching, it maketh no matter.
Not that it was foolish indeed, but that the wise men of the
world did so esteem and take the preaching of the gospel :
whereas indeed it is most godly wisdom, and the preaching
office is the office of salvation, and the only means that God
hath appointed to salvation. Credentes, those that believe, be
saved by this holy office of preaching. I would wish it were
better looked unto and provided for, and that patrons and
bishops should see more diligently to it, than hath been done
afore-time. I would ask no more diligence to this office of
salvation, than men are wont to bestow upon their worldly
pleasures, and lucre, or commodities. Nay, would they but
bestow half the labour and pains, and some little part of the
expenses, it were well. To consider what hath been plucked
from abbeys, colleges, and chantries, it is marvel no more
to be bestowed upon this holy office of salvation. It may
well be said by us, that the Lord complaineth by his prophet,
Domus mea deserta, vos festinatis unusquisque in domuni
suam. What is Christ's house, but christian souls ? But who
maketh any provision for them? Every man scrapeth and
getteth together for this bodily house, but the soul-health is
neglected. Schools are not maintained ; scholars have not
exhibition ; the preaching office decayeth. Men provide lands
and riches for their children, but this most necessary office
they for the most part neglect. Very few there be that help
poor scholars ; that set their children to school to learn the
word of God, and to make a provision for the age to come.
This, notwithstanding, is the only way to salvation. God
will not devise any new way, as far as I perceive, but would
have us to use this way ordained already. This preaching
way we ought to use, and not to look for any new way.

254 Sermon preached at Stamford

This office of salvation we ought to maintain, and not look
for any other. My request is, that ye would bestow as much
to the maintenance of this necessary office of salvation, as ye
were wont to bestow in times past upon Romish trifles, and
things of man's traditions. Neither do I now speak for
myself and my convent, as the begging Friars were wont to
do. I have enough, I thank God, and I need not to beg.
I would every preacher were as well provided as myself,
through this realm ; as indeed I think them as well worthy
as myself. I wish, I say, ye would bestow as much upon this
necessary office of salvation, as in times past ye bestowed in
pilgrimages, in images, in gilding, painting, in masses, diriges,
trentals, chantries, and such vain things of the Romish Pha-
risees' and papists' inventing. Ye would do that without
calling ; and to this will you not be ready when ye be called.
If it be no better in time to come than hitherto looked unto,
then England will at the last bewail it. Christ knew what a
charge hangeth upon this necessary office of preaching, the
office of salvation, and therefore most earnestly applied it
himself. And when he chose his twelve apostles to send them
forth unto this office, he first prayed all the night. He, being
God almighty with the Father, might have given all gifts fit
for this office ; but to teach us, he would first pray all night.
Here is good matter for bishops and patrons to look upon;
and not to regard so little whom they give their benefice
unto, or whom they admit to cure the souls they have charge
of. A notable example : Christ prayed all night, ere he would
send them forth, ere he would put them in this preaching
office, this most necessary office of salvation. For he saw
that they had need of great zeal to God and to souls' health,
that should take upon them to keep souls, and a bold courage
and spirit, that should rebuke the world of their sin and
wickedness. Many will choose now such a curate for their
souls, as they may call " fool," rather than one that shall re-
buke their covetousness, ambition, unmercifulness, uncharitabli-
ness ; that shall be sober, discreet, apt to reprove and resist
the gainsayers with the word of God.

These be the properties of every good preacher : to be a
true man ; to teach, not dreams nor inventions of men, but
viam Dei in veritate, "the way of God truly;" and not to
regard the personage of man ; not to creep into his bosom,
to claw his back ; to say to the wicked he doth well, for
filthy lucre's sake. Ah, these flatterers ! no greater mischief

Sermon preached at Stamford 255

^n the commonwealth, than these flatterers ! But who would
^ave discerned this, but our Saviour Jesus Christ ? He spied
hem out, and knew all their malicious hearts, their un-
:haritable hearts, their dissembling hearts, and said, Quid
me tentatis, hypocrite ? Hypocrites, hypocrites, hypocrites !
one in heart, another in mouth ; fair in pretence, but full of
mischief and malicious hatred within ; he saw what was within.
Then have at ye, ye hypocrites ! They put forth their
question, Licet censum dare Ccp.sari, a7i non ? A perilous
question to answer to ! This was the fruit of their counsel,
and this was the snare laid for him. What should he do
now ? Hold his peace ? That had been a slander to his doc-
trine. They would have said, " Lo, how ignorant he is in the
law, that hath no answer to this simple and plain question."
If he affirm, and bid pay the tribute, he shall incur the hatred
of the people, and seem to speak in favour of the Romans.
If he would have denied it, then h^d they that they sought.
The Herodians were ready to lay hands upon him, to have
him to Bocardo. " To prison with him, a traitor that speak-
eth against Caesar 1 Away with this seditious fellow ! "

O Lord, what peril is it to have to do with these hypo-
crites ! Who could have escaped this snare but Christ only,
which is the wisdom of the Father, and knew all their ma-
liciousness and crafty sleights ? And as he then by his wisdom
overcame them, so now doubtless he giveth wisdom to all his,
to spy out and beware of their subtle crafts. For such trains,
traps, snares and subtleties, as these Pharisees laid for Christ,
such have our pharisaical papists laid for Christ's preachers.
But he mercifully ever fulfilled his promise, Dabo os et sa-
pientiam, cui no?i possunt resistere oimies adversarii vestri :
"I will," saith Christ, "give mouth and wisdom, which all
your adversaries shall not be able to resist." They shall not
be tongue-tied, they have their answer ; yea, so wise that
their adversaries shall not be able to resist. They may well
oppress it here in this world with power, but they cannot be
able to overcome it with arguments of truth : no, all the pack
of adversaries, with all their subtleties, snares, and gins.
They may rail upon it, as in many places lewd fellows do
against priests' marriages ; " that dame, his wife, his whore,
&c : " but they cannot deny it by any scripture, but that
the marriage of priests is as good and godly, as the marriage
of any other man. For " wedlock is honourable among all
men, and the wedded bed undefiled. And to avoid fornication,

256 Sermon preached at Stamford

let every man have his own wife." Well, let them rail ; let
them do what they can against the truth. Respice fiiiem,
"mark the end;" look upon the end. , The end is, all ad-
versaries of the truth must be confounded and come to nought,
neither shall they be able to resist it. And though the poor
disciples be troubled, vexed and persecuted, " mark the end."
The highest promotion that God can bring his unto in this
life is, to suffer for his truth. And it is the greatest setting
forth of his word ; it is God's seed. And one suffering for
the truth turneth more than a thousand sermons.

I will tell you an example of this, how God giveth mouth
and wisdom. I was once in examination before five or six
bishops, where I had much turmoiling. Every week thrice
I came to examinations, and many snares and traps were
laid to get something. Now God knoweth I was ignorant of
the law ; but that God gave me answer and wisdom what I
should speak. It was God indeed, for else I had never
escaped them. At the last I was brought forth to be exa-
mined into a chamber hanged with arras, where I was before
wont to be examined, but now at this time the chamber was
somewhat altered : for whereas before there was wont ever
to be a fire in the chimney, now the fire was taken away,
and an arras hanging hanged over the chimney, and the table
stood near the. chimney's end ; so that I stood between the
table and the chimney's end. There was among these
bishops that examined me, one with whom I have been very
familiar, and took him for my great friend, an aged man,
and he sat next the table end. Then among all other ques-
tions, he put forth one, a very subtle and crafty one ; and
such one indeed as I could not think so great danger in.
And when I should make answer ; " I pray you. Master
Latimer," said he, " speak out ; I am very thick of hearing,
and here be many that sit far off." I marvelled at this, that
I was bidden speak out, and began to misdeem, and gave an
ear to the chimney. And, Sir, there I heard a pen walking
in the chimney behind the cloth. They had appointed one
there to write all mine answers : for they made sure work
that I should not start from them ; there was no starting
from them. God was my good Lord, and gave me answer :
I could never else have escaped it. The question was this :
" Master Latimer, do you not think on your conscience, that
you have been suspected of heresy ? " A subtle question, a
very subtle question. There was no holding of peace would

Sermon preached at Stamford 257

serve. To hold my peace had been to grant myself faulty.
To answer it was every way full of danger. But God, which
alway hath given me answer, helped me, or else I could
never have escaped it ; and delivered me from their hands.
Many one have had the like gracious deliverance, and been
endued with God's wisdom and God's Spirit, which all their
adversaries could not be able to resist.

Oste?idite mihi jiuniistua census : " Shew me," said he,
"a penny of the tribute money." They laid snares to de-
stroy him, but he overturneth them in their own traps : qui
cojjiprehendit astutos in fallacia eorum ; " He taketh the
crafty in their own subtle gins and snares : " but not mali-
ciously to destroy them, as they maliciously would have seen
him hanged ; but mercifully to turn them from their wicked
imaginations, that they might consider that "no wisdom, no
subtle crafts, nor counsel is against the Lord," and so repent
and become new men. Af illi obtulerunt illi detiarium ;
" And they brought him a denary," a piece of their current
coin, that was worth ten of our usual pence : such another
piece as out testoon. And he said, Cujus est imago hcec et
siiperscriftio ? Diaint ei, Ccesaris : "Whose image is this,
and superscription ? They said, Caesar's : " for now was Jewry
brought under the bondage of the Romans, and therefore
used they the Roman coin, and had upon it both Caesar's
image, and Caesar's superscription. Then answered Jesus,
Reddite ergo qucE sunt Casaris Ccesari, et qucB sunt Dei
Deo : " Pay to Caesar that is due to Caesar, and to God that
which is due to God." Make not a mingle-mangle of them :
but give to God his own, give to Caesar his own. To God give
thy soul, thy faith, thy hope, thy obedient mind, to keep his
word, and frame thy life thereafter : to Caesar give tribute,
tax, subsidy, and all other duties pertaining to him ; as to
have him in thy honour and reverence, and to obey his just
laws and righteous commandments, &c.

But because the time is past, I will here make an end
for this forenoon ; desiring you to pray to God for his help :
for at afternoon I purpose to begin again at this text, and
to go forth as God shall give me his grace. Now let us all
say together the Lord's prayer. " Our Father which art in
heaven," &c.

250 Sermon preached at Stamford

TJie Residue of the Gospel, declared in the Afternoon,
by M. Latimer.

Kcddtlc Cr^aiiqti.c sunt C<csaris, el ijiurstiiil Iki Deo.—'S\KTV. xxii. 21.
Vielil lu Casar that helonj^cth to Caesar, and to Ciod that belongeth
to (loci.

Yl may perceive by that we have said, who sixake these
words, and upon what occasion they were spoken. Our
Saviour Christ spake them to the tempting Pharisees, to the
crafty and subtle hollow-hearted Pharisees ; willing them to
know their duty by their own confession, and to give to
Caesar his duty, and to God his duty. Our Saviour Christ
spake them. If he spake them, we ought to regard them.
Regard them, I say, and make much of them ; for though
they were then spoken to them, yet in them they were
spoken to all the world. I use to make a rehearsal of that I
spake before, but because the time is short, I will omit it.
The service must be done, and the day goeth fast away.
Therefore I will to my matter, and leave the rehearsal.

These words be words of great importance, and would
well be considered : for he that doth this, receiveth great
benefits by it ; but he that doth it not, incurrelh great damage
and danger. The occasion was a counsel taken among these
holy fathers to snarl Christ. A good and charitable deed !
Yet were they holy men, holy fathers, full of charity up to
the hard ears. This they learned in their council ; and this
now they set on broach. But Christ now causeth them to
make answer to their own question, as he did also a little
before. When he was come up into Jerusalem, and had
driven out the buyers and sellers in the temple ; the arch-
Pharisees, Provincials, and Abbots-Pharisees, came stoutly to
him as he was preaching in the temple, and said to him, Qua
auctoritate ista facis ? Aut quis dedit tihi istatn auctorita-
teni ? " By what authority dost thou these things ? Who
hath given thee this authority ? "We have the rule of the
people oi Ciod, we have given thee no such authority." A
wondrous thing ! Christ had testimony of his Father : "This
is my beloved Son, hear him." John had borne him wit-
ness, saying, " Behcjld the Lamb of (iod that taketh away
the sins of the world." His works and miracles were testi-

Sermon preached at Stamford 259

monies that his doctrine was of God. Well, all this would
not serve. He must have license of these holy fathers, or
else all is nothing worth. Christ answered not directly to
their question, but asked them another question, and made
them give answer against themselves ; and as it were with
one wedge drived out another. " The baptism of John, was
it of God, or of man ? Was John sent of God ? Had he his
authority of God or of man ? " Here he driveth them to con-
fess his doctrine to be of God. For John, whom they could
not deny to have been sent from God, bare witness that his
doctrine was true. If they had confessed this, he would
have inferred, " Why believe ye him not ?" If they should
have said, " John was not of God," then would all the people
have been against them ; yea, in a hurly-burly have stoned
them. This they considered within themselves, and yet their
malicious hearts would not bear it to confess the truth : nay,
rather, like wise gentlemen, they answered, " We know not :
we cannot tell." These arch-Pharisees thought nothing might
be done or taught without their license, nor otherwise but
as they pleased to interpret. They were like our religion
and clergy, that thought nothing might be taught but
as they pleased. They would pay no tax nor tribute.
They had their immunities, privileges, and grants, from the
Roman bishop. And to maintain this they alleged many
scriptures, as thus, Nolite tangere Christos meos ; which is,
"Touch not mine anointed or consecrated people." Which
words the Lord spake by the Israelites in Egypt, warning
king Pharao to leave and cease from persecuting the Israel-
ites : and it maketh as much for our clergy's immunity and
proveth it as well, as if a man alleged, Quern terra, pontus,
to prove that an ape hath a tail.

Well, they answered, Ccesaris, " Caesar's." They con-
fessed it was Caesar's money, and Caesar's image and writing
upon it. Here Christ compelled them to make answer unto
their own question ; and if envy should arise, to take it
themselves : for they confessed it to be Csesar's. Then
said he, " Give to Caesar that which is Caesar's, and to God
that is due to God." This answer of Christ I would have
you all to learn. Give to your Caesar, to your king, to
our most noble king Edward, our Caesar, our king and
magistrate appointed and given to us of God, — give to him
that which is due to him. This is a commandment of God,
as are these, "Thou shalt not murder: Thou shalt not

26o Sermon preached at Stamford

steal, nor bear farse witness against thy neighbours." And
as thou art bound upon peril of thy soul to obey the other ;
so upon peril of thy soul thou art bound to obey and keep
this. Look well upon it, for it is upon peril of thy soul.
JDate, " Give, give ; " a heavy word to a covetous heart, to a
rebellious heart. They would nor hear reddite, or date,
"pay, or give;" but "take, catch, keep fast." \Ve are all
bound to live in obedience unto our king, under his just and
rightwise laws and commandments. Christ came, indeed, to
deliver us from burthens and bondage, but that was not from
civil and politic laws and obedience. He came to deliver
us from the greatest bondage that can be, from sin and
damnation. The heaviest burthen that can be is sin ; and
in comparison of it, all other burthens are but light and easy
matters to bear. Therefore Christ came to deliver us from
that, and gave his body to be torn upon the cross for that.
Neither could any work, or law, or sacrifice redeem us from
that, but Christ only, I never preached in Lincolnshire
afore, nor came here afore, save once when I went to take
orders at Lincoln, which was a good while ago ; therefore
I cannot say much of Lincolnshire, for I know it not. But
1 dare say, if Lincolnshire be as other places that I know,
this text condemneth a great many of Lincolnshire, and
driveth them down to hell for breaking of this command-
ment, "Give to Caesar that which is due to Caesar, and to
God that which is due to God."

The office of a magistrate is grounded upon God's word,
and is plainly described of St Paul, writing unto the Romans,
where he sheweth, that all souls, that is to say, all men
ought to obey magistrates, for they are ordained of God ;
and to resist them is to resist against God. " For he is
God's minister, ordained to punish the wicked, and maintain
the good." Wherefore we ought to pay to him tribute,
custom, taxes, and other things that he requireth upon us,
as Christ saith here, Reddite, " give to Csesar." How much
we should give, he defineth not, but leaveth it to Caesar's
officers to determine, and to his council to appoint Christ
was not the emperor's treasurer : therefore he meddled not
with that point, but left it to the treasurer to define and
determine. He went about another vocation, — to preach
unto the people their duty, and to obey their princes, kings,
emperors, and magistrates ; and to bid them give that the
king requireth of them ; not to appoint a king what he shall

Sermon preached at Stamford 261

require of them. It is meet for every man to keep his own
vocation, and diligently walk in it ; and with faithfulness to
study to be occupied in that God hath called him unto, and
not to be busy in that God hath not called him unto.
Therefore saith Christ, " Give to C?esar," but he appointeth
not how much ; for that should his treasurer know, and
should warn him of it when he hath enough ; that the
people be not oppressed with unnecessary burthens, nor that
the king's treasures be to seek when they should be occupied.
The king must have his treasures aforehand, what chance
soever come suddenly. It is no reason, when the king
should occupy his treasure in maintenance of a common-
wealth, in defence of a country, in maintaining of his wars,
that then his money should be in thy purse to seek, and
ungathered. Nay, he must have it in a readiness, at hand,
that it be not to seek. And he must have as much as is
necessary for him ; for so much is due to a king as is
necessary, and so much may he require by the law of God,
and take of his commons, as is necessary. And that must
not thou, nor I, that are subjects, appoint ; but the king
himself must appoint it ; his council must appoint it. We
must give it, we must pay it ; for it is due to the king, and
upon peril of thy soul thou must pay it. And as he that
taketh my tippet or my cloak doth me wrong, and is a thief;
so he that doth not pay to the king that is his due, without
fraud or guile, doth the king wrong, and is in peril of his
soul for so doing. Well ; mark it well now, and see whether
this text be a nipping text for covetous men, or no : " Give
to Caesar that is due to Csesar."

When the parliament, the high court of this realm, is
gathered together, and there it is determined that every man
shall pay a fifteenth part of his goods to the king ; then
commissions come forth, and he that in sight of men, in his
Cattle, corn, sheep, and other goods, is worth an hundred
mark or ^n 'hundred pound, will set himself at ten pound;
he will be worth no more to the king but after ten pound :
tell me now whether this be theft or no ? His cattle, corn,
sheep, in every man's eyes, shall be worth two hundred
pounds besides other things, as money and plate ; and he
will marry his daughter, and give with her four or five
hundred mark ; and yet at the valuation he will be a twenty
pound man : doth he give to Csesar that which is due to
Csesar ? Doth he not rather rob the king of his bound duty

262 Sermon preached at Stamford

and debt, that he owed to the king ? Yes, it is very theft ;
and thou mightest with as good conscience take my cloak
or my tippet from me, as so unjustly take or withhold from
the king that which the parliament hath given unto the
king. It is thy bounden duty to pay him truly that which
is granted ; for it is due debt, and upon peril of thy soul
thou art bound to obey it. Yea, I will say more : if the
king should require of thee an unjust request, yet art thou
bound to pay it, and not to resist and rebel against the
king. The king, indeed, is in peril of his soul, for asking
of an unjust request; and God will in his due time reckon
with him for it : but thou must obey thy king, and not take
upon thee to judge him. God is the king's judge, and
doubtless will grievously punish him if he do any thing
unrighteously. Therefore pray thou for thy king, and pay
him his duty, and disobey him not. And know this, that
whensoever there is any unjust exaction laid upon thee, it is
a plague and punishment for thy sin, as all other plagues
are ; as are hunger, dearth, pestilence, and such other. We
marvel we are plagued as we be ; and I think verily this
unjust and unfaithful dealing with our princes is one great
cause of our plague : look therefore every man upon his
conscience. Ye shall not be judged by worldly policy at
the latter day, but by God's word. Sermo quern locutus
sum vobis, ipse judkabit z'os in noinssimo die : " The word
that I have spoken to you, that shall judge you at the lattei
day." Look well now every man upon his conscience, and
see whether ye have done this commandment of God. Give
to your king that which is due to him ; and he that findeth
himself guilty, let him amend in time to come. " This is
hard gear, and sore gear," thou wilt say. " Give, give !
I have wife and children, and great charge ! " Well, I shall
tell thee, it minisheth not thy stock one farthing at the
year's end. Hearken what God saith : Si audieritis verba
mea, " If you will hear my words," saith God, " and keep
that I command thee, I will bless thee." And, Si non
audieritis, " If ye will not hear my words, and do my
commandments, thou shalt be cursed," &c. What is blessing ?
Not wagging of the fingers, as our bishops were wont : but
it is, " I will favour thee, and increase thy goods, thy corn,
thy cattle, thy ox, thy sheep ; and in all thy business thou
shalt prosper and go forward." And what is the curse, but
to be out of God's favour? " I will impoverish thee ; thy corn,

Sermon preached at Stamford 263

thy cattle, thy ox, thy sheep, shall not prosper ; what thou
taicest in hand, it shall ■ not go forward." This was not
taught in times past : men had pilgrimages, images, masses,
trentals, &c.

But I would have you muse of these two points : cursed,
if thou hear not God's word commanding thee to pay thy
duty to the king ; and blessed, if thou hear it and keep it.
I would have you to muse of these two things : that it
shall not minish thy stock. Shew me one man in all
England, that is the poorer for paying the king his duty,
for being a true dealing man, a good alms-man, &c. Many
have come to poverty by dicing, carding, riot, whoredom,
and such like ; but never no man by truth, mercy, alms,
right dealing with the king. In the Cardinal's^ time men
were put to their oaths, to swear what they were worth.
It was a sore thing, and a thing I would wish not to be
followed. O Lord, what perjury was in England by that
swearing ! I think this realm fareth the worse yet for that
perjury ; for doubtless, many a one willingly and wittingly
forsware themselves at that time. " It is a dear time," thou
wilt say, " and men have much ado to live ; therefore it is
good policy to set myself much less than I am." Well, that
is thy worldly policy, and with it thou runnest into the curse
of God for breaking his word and commandment, " Give to
Caesar that which is due to Caesar." I will tell thee a good
policy to keep thy stock, and to maintain thine estate; not
a policy of the world, but of God's word ; and it is this :
Qucsrite primum regnum Dei et justitiam ejus, et hcec omnia
adjicientur vobis ; "Seek first the kingdom of God, and the
righteousness of it, and all things shall be plenteously given
to you." Dost thou not believe this to be true ? Is Christ
a hollow man, an untrue man, a dissembler ? The Pharisees
make him a true man, and we make him a false harlot.
He is a true man ; and his words and promise are true.
Nay, we be false, hollow-hearted, and therefore justly
punished. For if we would credit his words, it should
without doubt be given us abundantly upon heaps ; yea,
more than we could desire.

When we pray for things unto almighty God, what ask

we ? Do we ask forthwith at the first chop our necessaries ?

Nay, Christ taught us first to pray, "Our Father, which art

in heaven ; hallowed be thy name ; Thy kingdom come ; Thy

' Cardinal Wolsey.

264 Sermon preached at Stamford

will be done in earth as it is in heaven," &c. First, we Dray
these petitions for faith, hope, and charity ; that God's hot. our
may in all things be set out among us ; and then we pray
after for bodily things. But now we leave these petitions,
and would be in panem nostrum, " our daily bread," at the
first dash : we would have our daily bread at the first chop ;
and so we have that, we force little of the other. We will
not say in words, that we think God false, but in deeds w^
plainly affirm it : for we trust him not, neither believe his
promise when he biddeth us, " Give, give ; I will bless ye, I
will make good my word." Nay, nay, we will scrape and
scrawl, and catch and pull to us all that we may get. Alii
dividunt sua, et ditiores fiunt ; alii rapiunt noti sua, ei semper
in egestate sunt : "Some men," saith Salomon, " divide their
own goods ; they pay the king his duty, every man his own ;
give alms, and yet are more richer ; they have enough and
enough. Other rob other men ; scratch and scrape all that
they may come by ; never content, never enough ; heap to
heap ; and yet are they always beggars."

Qui benedicit impinguabitur, " He that blesseth shall be
fat and wealthy : " he that blesseth, not with wagging his
fingers, but helping the poor people, he shall be blessed and
ever have enough. God will bless him, God will increase
him. And indeed so ought men to consider their gifts and
goods to be given, ut illorum copia aliorum succurrat
inopicB ; that their abundance might succour the necessity,
poverty, and misery of their poor neighbours ; and not to
waste it, consume it in riot and excess, but in deeds of
mercy, in deeds of charity, and pity upon the poor. Qui
miseretur pajiperis, feneratur Domino : " He that hath mercy
upon the poor, he lendeth upon usury unto the Lord." This
is a good usury, to make God thy debtor. Many lend upon
worldly usury, which is surely a very wicked thing, and God
forbiddeth it. But this usury God commandeth, and pro-
miseth to supply the lack of it in thy coffers. He will be
debtor, he will be paymaster. Thou shalt not find thy stock
diminished at the year's end by keeping God's commandment,
but rather blessed and increased. " Give therefore unto the
king that is due unto the king ; et quce sunt Dei Deo, and
give to God that which is God's." What is God's ? That
I give at God's bidding : the tithes, oblations, first-born of
beasts, and sacrifice-cattle ; which all God appointed unto the
Jews to the maintenance of their church-ministers, of the

Sermon preached at Stamford 265

clergy, poor widows, fatherless children, maintenance of poor
scholars. This was the cause that God assigned the Jews to
pay their tithes ; and until the coming of Christ they were
due by God's law, and might by the law given to Moses be
claimed. But now that law is at an end, neither can they
be claimed any more by that law. Notwithstanding, now in
the time of the new testament, the princes be bound to pro-
vide a sufficient living for the ministers, as St Paul saith.
Qui evangelium prcedicant de evangelio vivant. They that
preach the gospel ; this is the ministry of salvation, preaching
of the gospel, and unto such ministers ye be bound to give a
sufficient living. Communicate catechizanti in omnibus bo?iis :
" Give part to him that teacheth you in all good things : "
give him part of all your goods : see he have sufficient living.
But who shall appoint him a sufficient living? himself? Nay.
Who then ? you ? Nay, neither. The king must appoint
him sufficient to live upon ; for I think verily there are a
great many, which if the minister should have no living but
at their appointment, he should not have clouting leather to
piece his shoes with ; no, not clouting leather to his shoes.
The king therefore must appoint the ministers their livings
by his law ; and that living that the king appointeth they
must claim, and you must pay it to them truly ; for it is their
duty, and it is theft to withdraw it or hold it from them.
For God commandeth you to obey your king's laws, and by
the same laws the king giveth the minister his tithes and
other duties. Therefore upon peril of thy soul thou art
bound to obey thy king, and to pay thy curate that tithe
that thou art commanded.

But some will say, " Our curate is naught ; an ass-head ;
a dodipole ; a lack-latin, and can do nothing. Shall I pay
him my tithes, that doth us no good, nor none will do ? "
"Yea," I say, "thou must pay him his duty; and if he be
such a one, complain to the bishop." " We have complained
to the ordinary, and he is as negligent as he." Complain to
the council. "Sir, so have we done, but no remedy can
be had." Well, I can tell where thou shalt complain ;
complain to God, he will surely hear thee, he will remedy it.
Christ saw the people lying, tanquani oves non habentes
pastores, " as sheep having no shepherd." They had bishops,
scribes, and Pharisees ; curates in name, a great many ; yet
were they tatiquam oves non habentes pastorem, " as sheep
having no shepherd." What is that to say ? They had no

266 Sermon preached at Stamford

true teachers ; they had no preachers of the law of God to
them. What remedy taught Christ for it? withdraw their
livings ? Nay. Make tumults ? Nay : but rogate Domi-
num 7nessis, " Pray the Lord of the harvest." Pray, pray.
Prayer is the remedy that never faileth : when all other
faileth, this never faileth. Therefore pray unto God, and
he will either turn his heart, and make him better ; or re-
move him from thee, and send a better in his place ; or else
take him away altogether. So will the Lord do with any
other oppressors of the poor : either he will turn their hearts,
and make them better ; or else remove them, and take them
quite away. Therefore let men be patient and suffer, and
pray unto God for deliverance from their troubles, and not
think to remedy it themselves ; but pray to God, and he will
remedy it. Pray, I say, and take patience, and you shall see
the Lord will in due time remedy it.

There be many that turn this text clean contrary ; for
they yield to Caesar that which is God's, and to God that
which is Caesar's. They had money enough to build monas-
teries, chantries, masses, year-days, trentals, to gild images,
&c. And all this they did, say they, to honour God with.
They would worship God with copes, torches, tapers, candles,
and an hundred things more, that God never required at
their hands. God requireth their hearts to fear him, and
love him, and studiously to walk before him ; but this inward
service we will not give him. Nay, we give Caesar our heart,
and God our outward service, as all such do as have received
the Interim.^ God should possess our whole hearts, and we
should most studiously walk, every man in his vocation,
according to the word of God, according to his command-
ments ; obeying our king, and succouring the poor and
needy, as he hath commanded us. And this is God's true
service, and the thing that belongeth to God.

If this be true, what is become of our forefathers? I
answer, it is a vain and unprofitable question : either it needs
not, or it boots not. Whatsoever they did, let us do well ;
let us keep God's bidding, God's commandments, and then

' A statement of doctrine drawn up in the year 1548 by Romish
and Protestant divines, at the command of the emperor Charles V.
The name of the Interim was given to this system of doctrine, because
it was intended to remain in force only until a free General Council
could be held, for the purpose of settling the religious controversies
which had arisen in Germany. Sleidan, History of the Reformation,
pp. 458, &c. : Robertson, Charles V. Book ix.

Sermon preached at Stamford 267

are we safe. When one dieth, we must have bells ringing,
singing, and much ado : but to what purpose ? Those that
die in the favour of God are well ; those that die out of
the favour of God, this can do them no good. Ubi ceciderit
lignum, ibi erit ; " Where the tree falleth, there it shall
remain." Study therefore to live in the favour and grace
of God, in repentance, in amendment of life ; and then diest
thou well. Further, to the question of our forefathers, God
knoweth his elect, and diligently watcheth and keepeth them,
so that all things serve .to their salvation. The nature of
fire is to burn all that is laid in it; yet God kept the
three young men in Babylon, that they burnt not. And
Moses saw a bush on fire, but it burnt not. So false doctrine
as fire burneth, it corrupteth : but God kept his elect, that
they were not corrupt with it, but always put their trust
in one everliving God, through the death of Jesus Christ our
Lord. In Elias' time idolatry and superstition reigned ; so
that Elias said, Domine, altaria tua subverterunt, " Lord,
they have destroyed thine altars, and slain thy prophets
and preachers, and I am left alone." But the Lord answered
him, " I have reserved to myself seven thousand men that
have not bowed their knees to Baal:" so God, I trust, re-
served our forefathers, in so perilous times, more graciously
than we can think. Let us thank God, then, for the
gracious light of his word sent unto us ; and pray for our
gracious king and his council, that set it forth unto us. And
as for our forefathers, seeing we have no charge given us
of God, leave them, and commend them unto God's mercy,
who disposed better for them than we can wish.

But some will say now, " What need we preachers then ?
God can save his elect without preachers." A goodly reason !
God can save my life without meat and drink ; need I none
therefore ? God can save me from burning, if I were in
the fire ; shall I run into it therefore ? No, no ; I must
keep the way that God hath ordained, and use the ordinary
means that God hath assigned, and not seek new ways
This office of preaching is the only ordinary way that God
hath appointed to save us all by. Let us maintain this, for
I know none other ; neither think I God will appoint or
devise any other.

" Pay therefore to Cssar that which is due to Cassar."
And this said Christ by an heathen king, a paynim : how
much more ought we to pay to our Caesar, our liege lord

268 Sermon preached at Stamford

and king, a christian king, and so godly and virtuous a
learned king ! And " pay to God that is due to God : "
tithes and all duties belonging to the ministers and preachers
of this office of salvation, give to them without dissembling,
without withdrawing or abridging of their duties. Take
heed of lying, and setting thyself at less than thou art.
Mark the example of Ananias and Saphira his wife : they
died suddenly for their lying and dissimulation in the like
matter.

Well, this was Christ's doctrine : this was his answer :
" Give to Csesar that which is Csesar's, and to God that
which is God's." Et non potuerunt reprehendere verbum
ejus coram populo : "And they could not find fault in his
word before the people ; " it was so just, so consonant with
scriptures and with reason. Yet afterward they falsified
his word before Pilate, accusing him, Hiinc deprehendijnus
evertentem ge?item, et vetantem tributa dari C(zsari ; " We
found this fellow turning away the people's hearts, and
forbidding the tribute to be given to Ccesar." These be
perilous people to meddle withal, malicious and uncharitable;
that care not what slander they accuse a man of. Deny :
they are ready to accuse. Affirm : they will yet falsify
his word. Then it is best to say nothing at all. Nay, not
so. Let us speak God's truth, and live according to his
commandment ; he shall deliver us from the hands of our
adversaries, and make us safe in his heavenly kingdom. Let
us, I say, do God's bidding and commandment. Give to our
king our duties. Truly we shall have never the less ; it shall
not minish our stock, we shall rather have the more. For
God is true of his promise. Let us maintain the necessary
office of salvation ; pay to the ministers the things appointed
them ; maintain scholars and schools ; help the poor widows
and fatherless children ; study to do good while we have
time in this present life : so shall the Lord in this life
bless us, and after this life give us eternal life through
Jesus Christ ; to whom, with the Father and the Holy Ghost,
be all laud and honour. Amen.

Marvel not that I use at the sermon's end to make

prayer, for I do it not of singularity : but when I am at

home, and in the country where I go, sometime when the

poor people come and ask at me, I appose^ them myself,

' Question, examine.

Sermon preached at Stamford 269

or cause my servant to appose them, of the Lord's prayer ;
and they answer some, " I can say my Latin Pater-noster ; "
some, "I can say the old Pater-noster, but not the new."
Therefore that all that cannot say it may learn, I use before
the sermon and after to say it. Wherefore now I beseech
you, let us say it together :
"Our Father, which art," &c.

SERMONS ON THE LORD'S PRAYER

Certaiti Sermons made by the Right Revere?id Father in God,
Master Doctor Latimer, before the Right Virtuous and
Ho7tourable Lady Katherine, Duchess of Suffolk, in the
year of our Lord, 1552.

Our Father, which art in heaven. — Matthew vi. 9.

I HAVE entered of late in the way of preaching, and
spoken many things of prayer, and rather of prayer than of
any other thing : for I think there is nothing more necessary
to be spoken of, nor more abused than prayer was by the
craft and subtilty of the devil ; for many things were taken
for prayer when they were nothing less. Therefore at this
same time also I have thought it good to entreat of prayer,
to the intent that it might be known how precious a thing
right prayer is. I told you,

First, What prayer is.

Secondarily, To whom we ought to pray.

Thirdly, Where, and in what place we ought to pray. And,

Fourthly, I told you the diversity of prayer, namely, of
the common prayer, and the private.

These and such like things I have dilated and expounded
unto you in the open pulpit.

Now at the present time I intend as by the way of a
lecture, at the request of my most gracious lady, to expound
unto you, her household servants, and other that be willing
to hear, the right understanding and meaning of this most
perfect prayer which our Saviour himself taught us, at the
request of his disciples, which prayer we call the Paternoster.
This prayer of our Lord may be called a prayer above all
prayers ; the principal and most perfect prayer ; which prayer
ought to be regarded above all others, considering that our
Saviour himself is the author of it ; he was the maker of this
prayer, being very God and very man. He taught us this
prayer, which is a most perfect schoolmaster, and commanded

270

Jr^irst Sermon on the Lord's Prayer 271

us to say it : which prayer containeth great and wonderful
things, if a learned man had the handhng of it. But as for
me, such things as I have conceived by the reading of learned
men's books, so far forth as God will give me his grace and
Spirit, I will shew unto you touching the very meaning of it,
and what is to be understood by every word contained in this
prayer ; for there is no word idle or spoken in vain. For it
must needs be perfect, good, and of great importance, being
our Saviour's teaching, which is the wisdom of God itself.
There be many other psalms and prayers in scripture very
good and godly ; and it is good to know them : but it is
with this prayer, the Lord's Prayer, I say, like as with the
law of love. All the laws of Moses, as concerning what is to
be done to please God, how to walk before him uprightly
and godly, all such laws are contained in this law of love,
Diliges Dominum Deutu tuu/n ex toto corde tuo, et in iota
afiima tiia, et i?i tota mente tua ; et proximum sicut teipsum :
" Thou shalt love the Lord thy God with all thy heart, with
all thy soul, and with all thy mind ; and thy neighbour as
thyself." Even so is it with this prayer. For like as the
law of love is the sum and abridgment of the other laws, so
this prayer is the sum and abridgment of all other prayers :
all the other prayers are contained in this prayer ; yea, what-
soever mankind hath need of to soul and body, that same is
contained in this prayer.

This prayer hath two parts : it hath a preface, which
some call a salutation or a loving entrance ; secondarily, the
prayer itself. The entrance is this : Cum oratis, dicite,
Pater noster, qui es in cxlis ; "When ye pray, say, Our
Father, which art in heaven." As who should say, "You
christian people, you that bear the name of Christians, must
pray so."

Before I go any further, I must put you in remembrance
to consider how much we be bound to our Saviour Christ,
that he would vouchsafe to teach us to pray, and in this
prayer to signify unto us the good-will which our heavenly
Father beareth towards us. Now to the matter.

" Our Father." These words pertain not to the petitions :
they be but an entering, a seeking favour at God's hand : yet
if we well weigh and consider them, they admonish us of
many things and strengthen our faith wondrous well. For
this word, " Father," signifieth that we be Christ's brothers,
and that God is our Father. He is the eldest Son : he is the

272 The First Sermon

Son of God by nature, we be his sons by adoption through his
goodness ; therefore he biddeth us to call him our Father ;
which is to be had in fresh memory and great reputation.
For here we are admonished how that we be reconciled unto
God ; we, which before-times were his enemies, are made now
the children of God, and inheritors of everlasting life. This
we be admonished by this word, " Father." So that it is a
word of much importance and great reputation : for it con-
firmeth our faith, when we call him Father. Therefore our
Saviour, when he teacheth us to call God " Father," teacheth
us to understand the fatherly affection which God beareth
tov/ards us ; which thing maketh us bold and hearty to call
upon him, knowing that he beareth a good-will towards us,
and that he will surely hear our prayers. When we be in
trouble, we doubt of a stranger, whether he will help us or
not : but our Saviour commanding us to call God, " Father,"
teacheth us to be assured of the love and good-will of God
toward us. So by this word " Father," we learn to stablish
and to comfort our faith, knowing most assuredly that he will
be good unto us. For Christ was a perfect schoolmaster : he
lacked no wisdom : he knew his Father's will and pleasure ;
he teacheth us, yea, and most certainly assureth us, that God
will be no cruel judge, but a loving Father. Here we see
what commodities we have in this word, " Father."

Seeing now that we find such commodities by this one
word, we ought to consider the whole prayer with great dili-
gence and earnest mind. For there is no word nor letter con-
tained in this prayer, but it is of great importance and weight ;
and therefore it is necessary for us to know and understand it
thoroughly, and then to speak it considerately with great de-
votion : else it is to no purpose to speak the words without
understanding ; it is but lip-labour and vain babbling, and so
unworthy to be called prayer ; as it was in times past used in
England. Therefore when you say this prayer, you must
well consider what you say : for it is better once said de-
liberately with understanding, than a thousand times without
understanding : which is in very deed but vain babbling, and
so, more a displeasure than pleasure unto God. For the
matter lieth not in much saying, but in well saying. So, if it
be said to the honour of God, then it hath his eifect, and we
shall have our petitions. For God is true in his promises :
and our Saviour, knowing him to be well affected towards us,
commandeth us therefore to call him Father.

On the Lord's Prayer 273

Here you must understand, that like as our Saviour was
most earnest and fervent in teaching us how to pray, and call
upon God for aid and help, and for things necessary both tO'
our souls and bodies ; so the devil, that old serpent, with nO'
less diligence endeavoureth himself to let and stop our prayers,,
so that we shall not call upon God. And amongst other his
lets, he hath one especially wherewith he thinketh to ke.ep us-
from prayer, which is, the remembrance of our sins. When
he perceiveth us to be disposed to pray, he cometh with his-
craft and subtile conveyances, saying, " What, wilt thou pray
unto God for aid and help ? Knowest thou not that thou art
a wicked sinner, and a transgressor of the law of God ? Look
rather to be damned, and judged for thy ill doings, than tO'
receive any benefit at his hands. Wilt thou call him ' Father,'
which is so holy a God, and thou art so wicked and miser-
able a sinner?" This the devil will say, and trouble our
minds, to stop and let us from our prayer ; and so to give us
occasion not to pray unto God. In this temptation we must
seek for some remedy and comfort : for the devil doth put us-
in remembrance of our sins to that end, to keep us from
prayer and invocation of God. The remedy for this tempta-
tion is to call our Saviour to remembrance, who hath taught
us to say this prayer. He knew his Father's pleasure; he
knew what he did. When he commanded us to call God our
Father, he knew we should find fatherly affections in God
towards us. Call this, I say, to remembrance, and again re-
member that our Saviour hath cleansed through his passion
all our sins, and taken away all our wickedness ; so that as
many as believe in him shall be the children of God. In
such wise let us strive and fight against the temptations of the
devil ; which would not have us to call upon God, because we
be sinners. Catch thou hold of our Saviour, believe in him,
be assured in thy heart that he with his suffering took away
all thy sins. Consider again, that our Saviour calleth us to
prayer, and commandeth us to pray. Our sins let us, and
withdraw us from prayer; but our Saviour maketh them
nothing : when we believe in him, it is like as if we had no
sins. For he changeth with us : he taketh our sins and
wickedness from us, and giveth unto us his holiness, righteous-
ness, justice, fulfilling of the law, and so, consequently, ever-
lasting life : so that we be like as if we had done no sin at
all ; for his righteousness standeth us in so good stead, as
though we of our own selves had fulfilled the law to the.

274 The First Sermon

uttermost. Therefore our sins cannot let us, nor withdraw
us from prayer : for they be gone ; they are no sins ; they
cannot be hurtful unto us. Christ dying for us, as all the
scripture, both of the new and old Testament, witnesseth,
Dolores ftostros ipse portavit, " He hath taken away our
sorrows." Like as when I owe unto a man an hundred
pound : the day is expired, he will have his money ; I have
it not, and for lack of it I am laid in prison. In such dis-
tress cometh a good friend, and saith, " Sir, be of good cheer,
I will pay thy debts ; " and forthwith payeth the whole sum,
and setteth me at liberty. Such a friend is our Saviour. He
hath paid our debts, and set us at liberty ; else we should
have been damned world without end in everlasting prison
and darkness. Therefore, though our sins condemn us, yet
when we allege Christ and believe in him, our sins shall not
hurt us. For St John saith, Si quis peccaverii, advocatum
habenius apud Patreni, Jestim Christum justuin, " We have
an advocate with God the Father, Jesus Christ the righteous."
Mark that he saith, Advocatum, 7io?i advocatos. He speaketh
singularly, not plurally. We have one advocate, not
many ; neither saints, nor anybody else, but only him, and
none other, neither by the way of mediation, nor by the way
of redemption. He only is sufficient, for he only is all the
■doer. Let him have all the whole praise ! Let us not with-
draw from him his majesty, and give it to creatures : for he
only satisfieth for the sins of the whole world ; so that all
that believe in Christ be clean from all the filthiness of their
sins. For St John Baptist saith, Ecce Agnus Dei qui tollit
peccata 7?m>idi, " Behold the Lamb of God which taketh
away the sins of the world." Doth the devil call thee from
prayer ? Christ calleth thee unto it again : for so it is written,
I?i hoc apparuit Filius Dei, ut destruat opera diaboli ; "To
that end the Son of God appeared, to destroy the works of
the devil."

But mark here : scripture speaketh not of impenitent
sinners ; Christ suffered not for them : his death remedieth
not their sins. For they be the bondmen of the devil,
and his slaves ; and therefore Christ's benefits pertain not
unto them. It is a wonderful saying that St John hath,
" Behold the Lamb of God, that taketh away the sins of the
world." The devil saith unto me, " Thou art a sinner."
" No," saith St John, " the Lamb of God hath taken away
thy sins." Item, Habetites igitur Pontificem magnwn qui

On the Lord's Prayer 275

penetravit ccelos, Jesimi Filium Dei, accedanius cuui fidu-
cia ad thronum gratice, ut consequamur misericordiam ;
" We therefore having a great high Priest, which hath
passed through the heavens, even Jesus the Son of God,
let us with boldness go unto the seat of his grace, that
we may obtain mercy." O, it is a comfortable thing that we
have an access unto God ! Esay saith, In livore ejus sanati
su??ms ; *' The pain of our punishment was laid upon him, and
with his stripes are we healed." Further, in the new
Testament we read, Huic omnes prophetce testimonium per-
hident, remissio7iem peccatorum ampere per nomen ejus
omnes qui credunt in eum ; " Unto the same bear all pro-
phets witness, that all they do receive forgiveness of sins by
his name, which believe on him."

Now you see how ye be remedied from your sins ; you
hear how you shall withstand the devil, when he will
withdraw you from prayer. Let us therefore not give over
prayer, but stick unto it. Let us rather believe Christ
our Saviour than the devil, which was a liar from the begin-
ning. You know now how you may prevent him, how you
may put him off and avoid his temptations.

There is one other addition afore we come to the peti-
tions, which doth much confirm our faith and increase
the same : Qui es in cxlis, "which art in heaven." These
words put a diversity between the heavenly Father, and our
temporal fathers. There be some temporal fathers which
would fain help their children, but they cannot ; they be not
able to help them. Again, there be some fathers which are
rich, and might help their children, but they be so unnatural,
they will not help them. But our heavenly Father, in that
we call him, " Father," we learn that he will help, that
he beareth a fatherly love towards us.

" In heaven." Here we learn that he is able to help
us, to give us all good things necessary to soul and body ;
and is mighty to defend us from all ill and peril. So it ap-
peareth that he is a Father which will help ; and that he
being celestial, he is able to help us. Therefore we may
have a boldness and confidence, that he may help us : and
that he will help us, where and whensoever we call, he saith,
Ccelum et terrain impleo, "I fill heaven and earth." And
again, Coeluin mihi sedes est, et terra scabellum pedum meo-
rum ; " Heaven is my seat, and the earth is my footstool."
Where we see, that he is a mighty God ; that he is in heaven

276

The First Sermon

and earth, with his power and might. In heaven he is
apparently, where face to face he sheweth himself unto
his angels and saints. In earth he is not so apparently,
but darkly, and obscurely he exhibiteth himself unto us ; for
our corrupt and feeble flesh could not bear his majesty.
Yet he filleth the earth ; that is to say, he ruleth and govern-
eth the same, ordering all things according unto his will and
pleasure. Therefore we must learn to 'persuade ourselves,
and undoubtedly believe, that he is able to help ; and that
he beareth a good and fatherly will towards us ; that he will
not forget us. Therefore the king and prophet David saith,
Dominus de ccelo prospexit, " The Lord hath seen down
from heaven." As far as the earth is from the heaven,
yet God looketh down, he seeth all things, he is in every
corner. He saith. The Lord hath looked down, not the saints.
No, he saith not so ; for the saints have not so sharp eyes to
see down from heaven : they be pur-.blind, and sand-blind,
they cannot see so far ; nor have not so long ears to hear.
And therefore our petition and prayer should be unto him,
which will hear and can hear. For it is the Lord that
looketh down. He is here in earth, as I told you, very
darkly ; but he is in heaven most manifestly ; where he shew-
eth himself unto his angels and saints face to face. We read
in scripture, that Abel's blood did cry unto God. Where
it appeareth that he can hear, yea, not only hear, but
also see, and feel : for he seeth over all things, so that
the least thought of our hearts is not hid from him. There-
fore ponder and consider these words well, for they fortify
our faith. We call him " Father," to put ourselves in remem-
brance of his good-will towards us. " Heavenly " we call
him, signifying his might and power, that he may help
and do all things according to his will and pleasure. So
it appeareth most manifestly, that there lacketh neither good-
will nor power in him. There was once a prophet, which,
when he was ill entreated of king Joash, said, Dominus
videat et requirat ; "The Lord look upon it, and requite it."
There be many men in England, and other where else, which
care not for God, yea, they be clean without God ; which say
in their hearts, Nubes latibuluni ejus, nee nostra considerat,
et circa cardines call ambulat : "Tush, the clouds cover him
that he may not see, and he dwelleth above in heaven."
But, as I told you before, Abel's blood may certify of his
present knowledge. Let us therefore take heed that we do

On the Lord's Prayer 277

nothing that might displease his majesty, neither openly
nor secretly : for he is every where, and nothing can be
hid from him. Videt et requiret, " He seeth, and will
punish it."

Further, this word " Father " is not only apt and con-
venient for us to strengthen our faith withal, as I told you ;
but also it moveth God the sooner to hear us, when we call
him by that name, " Father." For he, perceiving our confi-
dence in him, cannot choose but shew him like a Father.
So that this word, "Father," is most meet to move God to
pity and to grant our requests. Certain it is, and proved by
holy scripture, that God hath a fatherly and loving affection
towards us, far passing the love of bodily parents to their
children. Yea, as far as heaven and earth is asunder, so far
his love towards mankind exceedeth the love of natural
parents to their children : which love is set out by the mouth
of his holy prophet Esay, where he saith, JVum oblivioni
tradet inulier infantem suum, quo minus misereatur filii
uteri sui? Et si obliviscatur ilia, ego tamen tui non obli-
viscar : "Can a wife forget the child of her womb, and
the son whom she hath borne ? And though she do forget
him, yet will I not forget thee." Here are shewed the affec-
tions and unspeakable love which God beareth towards us.
He saith, Nunquid potest inulier, " May a woman ? " He
speaketh of the woman, meaning the man too ; but because
women most commonly are more affected towards their chil-
dren than men be, therefore he nameth the woman. And it
is a very unnatural woman, that hateth her child, or neglect-
eth the same. But, O Lord, what crafts and conveyances
useth the devil abroad, that he can bring his matters so
to pass, that some women set aside not only all motherly
affections, but also all natural humanity, insomuch that they
kill their own children, their own blood and flesh ! I was a
late credibly informed of a priest, which had taken in hand to
be a midwife. O what an abominable thing is this ! But
what followed ? He ordered the matter so, that the poor inno-
cent was lost in the mean season. Such things the devil can
bring to pass ; but what then ? God saith, " Though a woman
do forget her children, though they kill (hem, yet will I not
forget thee, saith the Lord God Almighty." Truth it is,
there be some women very unnatural and unkind, which shall
receive their punishments of God for it ; but for all that we
ought to beware and not to believe every tale told unto us,

278

The First Sermon

and so rashly judge. I know what I mean. There hath been
a late such tales spread abroad, and most untruly. Such false
tale-tellers shall have a grievous punishment of the Lord, when
he shall come to reward every one according unto his deserts.
Here I have occasion to tell you a story which happened
at Cambridge. Master Bilney, or rather Saint Bilney, that
suffered death for God's word sake ; the same Bilney was
the instrument whereby God called me to knowledge ; for
I may thank him, next to God, for that knowledge that I
have in the word of God. For I was as obstinate a papist
as any was in England, insomuch that when I should be made
bachelor of divinity, my whole oration went against Philip
Melancthon and against his opinions. Bilney heard me at
that time, and perceived that I was zealous without know-
ledge : and he came to me afterward in my study, and de-
sired me, for God's sake, to hear his confession. I did so ;
and, to say the truth, by his confession I learned more than
before in many years. So from that time forward I began
to smell the word of God, and forsook the school-doctors and
such fooleries. Now, after I had been acquainted with him,
I went with him to visit the prisoners in the tower at
Cambridge ; for he was ever visiting prisoners, and sick folk.
So we went together, and exhorted them as well as we were
able to do ; moving them to patience, and to acknowledge
their faults. Among other prisoners, there was a woman
which was accused that she had killed her own child, which
act she plainly and stedfastly denied, and could not be
brought to confess the act ; which denying gave us occasion
to search for the matter, and so we did. And at the length
we found that her husband loved her not ; and therefore he
sought means to make her out of the way. The matter was
thus : a child of hers had been sick by the space of a year,
and so decayed as it were in a consumption. At the length
it died in harvest-time. She went to her neighbours and
other friends to desire their help, to prepare the child to the
burial ; but there was nobody at home : every man was in
the field. The woman, in an heaviness and trouble of spirit,
went, and being herself alone, prepared the child to the burial.
Her husband coming home, not having great love towards
her, accused her of the murder ; and so she was taken and
brought to Cambridge. But as far forth as I could learn
through earnest inquisition, I thought in my conscience the
woman was not guilty, all the circumstances well considered.

L

On the Lord's Prayer 279

Immediately after this I was called to preach before the king,
which was my first sermon that I made before his majesty,
and it was done at Windsor ; where his majesty, after the
sermon was done, did most familiarly talk with me in a gallery.
Now, when I saw my time, I kneeled down before his majesty,
opening the whole matter ; and afterwards most humbly
desired his majesty to pardon that woman. For I thought in
my conscience she was not guilty ; else I would not for all
the world sue for a murderer. The king most graciously
heard my humble request, insomuch that I had a pardon
ready for her at my return homeward. In the mean season
that same woman was delivered of a child in the tower at
Cambridge, whose godfather I was, and Mistress Cheke was
godmother. But all that time I hid my pardon, and told
her nothing of it, only exhorting her to confess the truth,
At the length the time came when she looked to suffer : I
came, as I was wont to do, to instruct her ; she made great
moan to me, and most earnestly required me that I would
find the means that she might be purified before her
suffering ; for she thought she should have been damned, if
she should suffer without purification. Where Master Bilney
and I told her, that that law was made unto the Jews, and not
unto us ; and that women lying in child-bed be not unclean
before God; neither is purification used to that end, that
it should cleanse from sin ; but rather a civil and politic law,
made for natural honesty sake ; signifying, that a woman
before the time of her purification, that is to say, as long as
she is a green woman, is not meet to do such acts as other
women, nor to have company with her husband : for it is
against natural honesty, and against the commonwealth. To
that end purification is kept and used, not to make a super-
stitution or holiness of it, as some do ; which think that they
may not fetch neither fire nor any thing in that house where
there is a green \Yoman ; which opinion is erroneous and
wicked. For women, as I said afore, be as well in the
favour of God before they be purified as after. So we
travailed with this woman till we brought her to a good
trade ; and at the length shewed her the king's pardon, and
let her go.

This tale I told you by this occasion, that though some
women be very unnatural, and forget their children, yet when
we hear any body so report, we should not be too hasty in
believing the tale, but rather suspend our judgments till we

28o The First Sermon

•know the truth. And again, we shall mark hereby the great
love and loving-kindness of God our loving Father, who
•sheweth himself so loving unto us, that notwithstanding women
forget sometimes their own natural children, yet he will not
forget us ; he will hear us when we call upon him ; as he
saith by the evangehst Matthew : " Ask, and it shall be given
unto you ; seek, and ye shall find ; knock, and it shall be
opened unto you," &c. Then he cometh and bringeth in a
pretty similitude, saying : " Is there any man amongst you,
•which, if his son ask bread, will offer him a stone? If ye
then," cum sitis inali, " being evil, can give your children
good gifts," &c. In these words, where he saith, cum sitis
mali, " which be evil," he giveth us our own proper name ;
he painteth us out, he pincheth us ; he cutteth off our combs ;
he plucketh down our stomachs. And here we learn to
acknowledge ourselves to be wicked, and to know him to be
the well-spring and fountain of all goodness, and that all
good things come of him. Therefore let every man think
lowly of himself, humble himself and call upon God, which
is ready to give us not only bread and drink, or other
necessaries, but the Holy Ghost. To whom will he give the
Holy Ghost ? To lords and ladies, to gentlemen or gentle-
women ? No, not so. He is not ruled by affections : he
hath not respect unto personages. Poscentibus, saith he,
"unto those which call upon him," being ^rich or poor, lords
or knights, beggars or rich ; he is ready to give unto them
when they come to him. And this is a great comfort unto
those which be poor and miserable in this world ; for they
may be assured of the help of God, yea, and as boldly go
unto him, and desire his help, as the greatest king in earth.
But we must ask, we must inquire for it : he would have us
to be importunate, to be earnest and diligent in desiring ;
then we shall receive when we come with a good faith and
confidence. To whom shall we call ? Not unto the saints.
Poscentibus ilium, saith he. Those that call upon him shall
be heard. Therefore we ought to come to him only, and not
unto his saints.

But one word is left, which we must needs consider ;
Noster, "our." He saith not "my," but "our." Wherefore
saith he " our ? " This word " our " teacheth us to consider
that the Father of heaven is a common Father ; as well my
neighbour's Father as mine ; as well the poor man's Father
as the rich : so that he is not a peculiar Father, but a

On the Lord's Prayer 281

Father to the whole church and congregation, to all the
faithful. Be they never so poor, so vile, so foul and despised,
yet he is their Father as well as mine : and therefore I
should not despise them, but consider that God is their
Father as well as mine. Here may we perceive what com-
munion is between us ; so that when I pray, I pray not for
myself alone, but for all the rest : again, when they pray,
they pray not for themselves only, but for me : for Christ
hath so framed this prayer, that I must needs include my
neighbour in it. Therefore all those which pray this prayer,
they pray as well for me as for themselves ; which is a
great comfort to every faithful heart, when he considereth
that all the church prayeth for him For amongst such a
great number there be some which be good, and whose
prayer God will hear : as it appeared by Abraham's
prayer, which prayer was so effectuous, that God would
have pardoned Sodome and Gomorre, if he might have found
but ten good persons therein. Likewise St Paul in ship-
wreck preserved his company by his prayer. So that it is
a great comfort unto us to know that all good and faithful
persons pray for us.

There be some learned men which gather out of scrip-
ture, that the prayer of St Stephen was the occasion of the
conversion of St Paul. St -Chrysostom saith, that that
prayer that I make for myself is the best, and is of more
efficacy than that which is made in common. Which saying
I like not very well. For our Saviour was better learned
than St Chrysostom. He taught us to pray in common for
all ; therefore we ought to follow him, and to be glad to
pray one for another : for we have a common saying among
us, " Whosoever loveth me, loveth my hound." So, who-
soever loveth God, will love his neighbour, which is made
after the image of God.

And here is to be noted, that prayer hath one property
before all other good works : for with my alms I help but
one or two at once, but with my faithful prayer I help all.
I desire God to comfort all men living, but specially domes-
ticos fidei, "those which be of the household of faith."
Yet we ought to pray with all our hearts for the other,
which believe not, that God will turn their hearts and renew
them with his Spirit; yea, our prayers reach so far, that
our very capital enemy ought not to be omitted. Here you
see what an excellent thing prayer is, when it proceedeth

282 The First Sermon

from a faithful heart ; it doth far pass all the good works
that men can do.

Now to make an end : we are monished here of charity,
and taught that God is not only a private Father, but a
common Father unto the whole world, unto all faithful ; be
they never so poor and miserable in this world, yet he is
their Father. Where we may learn humility and lowliness :
specially great and rich men shall learn here not to be lofty
or to despise the poor. For when ye despise the poor
miserable man, whom despise ye ? Ye despise him which
calleth God his Father as well as you ; and peradventure
more acceptable and more regarded in his sight than you
be. Those proud persons may learn here to leave their
stubbornness and loftiness. But there be a great many
which little regard this : they think themselves better than
other men be, and so despise and contemn the poor ; inso-
much that they will not hear poor men's causes, nor defend
them from wrong and oppression of the rich and mighty.
Such proud men despise the Lord's prayer : they should be
as careful for their brethren as for themselves. And such
humility, such love and carefulness towards our neighbours,
we learn by this word " Our." Therefore I desire you on
God's behalf, let us cast away all disdainfulness, all proud-
ness, yea, and all bibble-babble. Let us pray this prayer
with understanding and great deliberation ; not following the
trade of monkery, which was without all devotion and un-
derstanding. There be but few which can say from the
bottom of their hearts, " Our Father ; " a little number.
Neither the Turks, neither the Jews, nor yet the impenitent
sinners, can call God their Father. Therefore it is but vain
babbling, whatsoever they pray : God heareth them not, he
will not receive their prayers. The promise of hearing is
made unto them only which be faithful and believe in God ;
which endeavour themselves to live according unto his com-
mandments. For scripture saith, Oculi Domitii super justos ;
*' The eyes of the Lord are over the righteous, and his ears
open unto their prayers." But who are those righteous ?
Every penitent sinner, that is sorry from the bottom of his
heart for his wickedness, and believeth that God will forgive
him his sins for his Son our Saviour Jesus Christ's sake.
This is called in scripture " a just man," that endeavoureth
himself to leave all wickedness. In such sort Peter and Paul
were just, because they did repent, and believe in Christ,

On the Lord's Prayer 283

and so endeavoured themselves to live according unto God's
laws. Therefore like as they were made just before God,
so may we too ; for we have even the self-same promise.
Let us therefore follow their ensample. Let us forsake
all sins and wickedness ; then God will hear our prayers.
For scripture saith, Domitius facit quicquid VQlunt timentes
etwi, et clamo?-em eorum exaiidit ac servat eos : "The Lord
fulfilleth the desire of them that fear him ; he also will hear
their cry, and help them." In another place he saith, Si
manseritis in sermone meo, et verba mea custodiveritis,
quicquid volueritis pete7ites accipietis : " If ye abide in me,
and my words abide in you, ask what ye will, and it shall
be done for you." So we see that the promises pertain
only to the faithful ; to those which endeavour themselves
to live according to God's will and pleasure ; which can be
content to leave their wickedness, and follow godliness : those
God will hear at all times, whensoever they shall call upon
him.

Remember now what I have said : remember what is
meant by this word "our;" namely, that it admonisheth us
of love and charity ; it teacheth us to beware of stubborn-
ness and proudness ; considering that God loveth as well the
beggar as the rich man, for he regardeth no persons. Again,
what is to be understood by this word " Father ; " namely,
that he beareth a good will towards us, that he is ready and
willing to help us. " Heavenly," that admonisheth us of his
potency and ability, that he is ruler over all things. This, I
say, remember, and follow it : then we shall receive all
things necessary for this life ; and finally everlasting joy and
felicity. Amen. Let us pray, " Our Father."

SERMONS ON THE LORD'S PRAYER

The Second Sermon upon the Lord's Prayer, made by Master
Lathner.

Sanctificetur nomen tuuni. — Matthew vi. 9.
Hallowed be thy name.

These few words contain the first petition of the Lord's
prayer : the other words which go before this be no part of
this petition, but rather an introduction unto these petitions :
and they be hke a preface, or learned entrance to the mat-
ter, that the petitions might be the sooner and with more
favour heard. For our Saviour being a perfect schoolmaster,
as a learned and an expert orator, teacheth us how we
should begin our prayer that we might be speedily heard,
and how to get favour at God's hand.

I have a manner of teaching, which is very tedious to
them that be learned. I am wont ever to repeat those
things which I have said before, which repetitions are nothing
pleasant to the learned : but it is no matter, I care not for
them ; I seek more the profit of those which be ignorant,
than to please learned men. Therefore I oftentimes repeat
such things which be needful for them to know ; for I would
speak so that they might be edified withal.

I spake some things this day in the commendation of
this prayer : and first I told you, that it was our Saviour's
own making and handwork, which is a perfect schoolmaster,
put in authority by God the heavenly Father himself, which
saith. Hie est Filius mens dilectus, in quo mihi bene complacitum
est ; ipsum audite : " This is my well-beloved Son, in whom
I have pleasure ; hear him."

This prayer is a perfect prayer, an abridgment and com-
pendious sum of all other prayers. There is nothing that
we have need of, neither to our souls or bocijes, but it is
contained in some of these petitions ; nor nothing that God

284

Second Sermon on the Lord's Prayer 285

promiseth in his word to give us, but it is expressed in one
of these seven petitions.

I shewed you this day why we call God " Father ; "
namely, because he beareth a loving and fatherly heart
towards us. It is a sweet word, " Father ; " and a word that
pleaseth God much when it is spoken with a faithful heart,
which above all things God requireth. This word " Father"
moveth God's affection, in a manner, towards us, so that
he, hearing the word " Father," cannot choose but shew
himself a Father indeed. So that it is a word profitable
to us in God's behalf, and, again, for our ownselves : for it
moveth God to pity, and also helpeth our faith ; so that we
doubt not, but that we shall find him a Father, which will
grant our requests and petitions made unto him in the name
of Christ. Now what crafts and conveyances the devil useth
to withdraw and let us from prayer, I told you to-day
aforenoon. If you exercise prayers, you shall find the temp-
tations of the devil, for he sleepeth not : he ever intendeth
to withdraw us from prayer. But I told you what remedy
you shall use against him ; how you shall strive against him,
namely, with faith ; believing that our Saviour hath taken
away our sins, so that they cannot hurt us. For they be no
sins in the sight of God ; for he hath taken away both the
guiltiness of sins, and the pains and punishments which follow
sins. Christ bath deserved that those which believe in him
shall be quit from all their sins. These benefits of Christ are
set out in scripture, in many places ; and these be the weapons
wherewith we must fight against the devil and his illusions ; —
not with holy water : for I tell you, the devil is not afraid of
holy water. It is Christ that hath gotten the victory over him ;
it is he that vanquisheth the serpent's head, and not holy water.
Further, in that we call him *' Father," his will and
fatherly affections are expressed : that we call him " heavenly
Father," his might and power, his omnipotency, is expounded
unto us. So that you perceive that he is both loving
and kind towards us ; that he beareth a good-will, and
also is able to help, able to defend us from all our enemies,
spiritual and temporal. Therefore let us put our trust
and confidence in him : let us not despair of his help,
seeing he is so loving, kind, and gentle towards us; and
then so mighty, that he hath all things in his hands. This
affection and love towards us passeth all motherly affections.
And here I brought in to-day a woman which was

286 The Second Sermon

accused that she should have killed her child, I told you
what business good Master Bilney^and I had with her, afore
we could bring her to a good trade. For she thought her-
self to be damned, if she should suffer before her purification.
There I told you, that purification is continued in the church
of God for natural honesty's sake, that man and wife should
not company together afore that time ; and not to that end,
that it should cleanse from sin ; for there is nothing that
cleanseth from sin, neither in heaven nor in earth, saving
only the blood of our Saviour Jesu Christ. For how can
a woman having company with her husband, and bringing
forth children according unto God's injunction, how can she
be made an heathen woman, doing nothing but that God
hath commanded her to do ? Therefore against such foolish
opinions that women have, thinking themselves out of the
favour of God, lying in child-bed, I spake to-day, and told
you how that is no offence afore God ; only let every man
and wife take heed and use themselves honestly : for a man
may sin deadly with his own wife, if he, contrary to God's
order, misuse her.

Further, you have heard how the good-will of God
towards us is set out by this word " Father," and his power
and omnipotency by this word " heavenly : " but I would
have you to consider well this word " our ; " for it is a
great help unto us, and strengtheneth much our faith, so
that we may be assured that every good man in the whole
world will pray for us and with us, whilst we have one
Father and one manner of prayer. And this word " our "
putteth us in remembrance that we be brethren in Christ :
where we be admonished to despise no man, be he never so
miserable or poor ; for we have all one Father, which hath
made us all of one metal of earth. So that the highest
prince in the world is made as well of earth as the poorest ;
and so shall turn into the same again, as well as the poorest
shepherd. Let these proud persons mark this well, which
be ever ready to despise every man. Such proud persons
say never the Lord's prayer with good mind : yea, God
is not their Father, for he abhorreth all proudness. There-
fore such stubborn fellows when they will pray, they should
not say, " Our Father which art in heaven ; " but rather,
" Our Father which art in hell." God is their father, as
concerning their substance, for he giveth them souls and
bodies ; but they make themselves the members of the devil,

On the Lord's Prayer 287

contrary unto God's will and pleasure. Therefore set aside
all arrogancy and proudness ; likewise all superstitious and
hypocritical babbling, speaking many words to little purpose :
as I heard say of some lawyers, which babble and prate,
and pretend a great diligence and earnest desire to defend
the poor man's cause ; but in their hearts they be false, they
seek money and nothing else ; so that their hearts and
mouth disagree. Let us, I say, not follow such lawyers ;
let us not make a shew of holiness with much babbling, for
God hath no pleasure in it ; therefore away with it : yea,
not alone with this, but with all that may let us in our
prayer. Set it aside, and come reverently to talk with God.
Like as when you go to the communion, you must be pre-
pared unto it, you must be in charity with your neighbour ;
so likewise, when you will talk with God, and pray to him,
you must be prepared.

Here you may perceive, that all those persons that will
not be corrected for their faults, that cannot bear godly ad-
monitions, they talk never with God to his pleasure ; they
be not ruled by God's Spirit, and so not meet for him. All
rebellious persons, all blood-thirsty persons, all covetous per-
sons, all lecherous persons, all liars, drunkards, and such like,
be not in the case to talk with God. God will not hear
them ; he cannot abide them ; they stink before his face, as
long as they come before him with such abominable sins, not
intending to leave them. Remember now what a doctrine it
contained in this preface. Weigh it ; for it is better to say is
sententiously one time, than to run it over an hundred times
with humbling and mumbling.

Now, when we have begun as we ought to do, what shall
we desire ? Sanctificetur ?iomen tuutn, " Hallowed be thy
name." Thy name, " Father," be hallowed, be sanctified, be
magnified. What is this ? What meant our Saviour, when
he commandeth us that we shall desire that God's name be
hallowed ? There is a great number of people which speak
these words with their mouth, but not with their hearts, con-
trary to that saying, Quicquid petinius ardenter petamus^
tanquam cupienies habere. But they say it without know-
ledge ; therefore they say it not, ut oportet, as they ought
to do. "Thy name : " we require not that his name may be
hallowed in him ; for this is already done without our prayer :
but we desire that he will give us grace, and assist us, that
we in all our doings throughout our life may sanctify his

288 The Second Sermon

name. And here we are admonished again of love and charity :
for when we say, " Hallowed be thy name," we ask in all
men's names. Where we may perceive what communion and
fellowship is between the faithful flock of God ; for every
faithful man and woman requireth that the whole church may
hallow and sanctify God's word.

What is it to be " hallowed ? " We desire that the name
of God may be revealed, opened, manifested, and credited
throughout all the world. What is God's " name ? " Marry, all
that is spoken of him in holy scripture, that is his name.
He is called Clemens^ "Gracious;" Misertcors, "Merciful;"
Justus, " Righteous ; " Puniens iniquitatetn, " A punisher of
wickedness ; " Verax, " True ; " Omnipotens, " Almighty ; "
Longani?nis, " Long-suffering, patient ; " Fortis, " Hardy ; "
Ignis consumens, " A consuming fire , " Rex omnis terrcB,
"the King over the whole earth;" Judex, "A Judge;"
Salvator, " A Saviour." These and such like are the names
of God. Now when I make my petition unto him, saying,
" Hallowed be thy name ; " I desire that his name may be
revealed, that we may know what scripture speaketh of him,
and so believe that same, and live after it. I do not desire
that his name be hallowed of himself, for it needeth not ; he
is holy already : but I desire that he will give us his Spirit,
that we may express him in all our doings and conversations ;
so that it may appear by our deeds, that God is even such
one indeed as scripture doth report him. We are tried many
times whether his name be hallowed amongst us or no. He
sendeth us trouble and adversities to prove us, whether we
will hallow his name or no. But he findeth us clean contrary.
For some of us, when we be in trouble, do run hither and
thither to sorcerers and witches, to get remedy. Some, again,
swear and curse ; but such fellows hallow not the name of
God. But God is vindex severus, "a sharp punisher:"
he will punish sin, and those which blaspheme his holy name.

I heard of late that there be some wicked persons, de-
spisers of God and his benefits, which say, " It is no matter
whatsoever we do ; we be baptized : we cannot be damned ;
for all those that be baptized, and be called Christians, shall
be saved." This is a false and wicked opinion ; and I assure
you that such which bear the name of Christians, and be
baptized, but follow not God's commandments, that such
fellows, I say, be worse than the Turks and heathen : for the
Turks and heathen have made no promise unto Christ to

On the Lord's Prayer 289

serve him. These fellows have made promise in baptism
to keep Christ's rule, which thing they do not ; and there-
fore they be worse than the Turks : for they break th.eir
promise made before God and the whole congregation. And
therefore such Christians be most wicked, perjured persons ;
and not only be perjured, but they go about to make God
a liar, so much as lieth in them. There be some again,
which when they be in trouble they call upon God, but he
cometh not by and by, minding to prove their patience ; they,
perceiving he cometh not at the first call, give over by and
by, they will no more call upon him. Do they believe now,
think ye ? Do they sanctify God's holy name ? God pro-
miseth in his holy word, Omnis qui petit, "Every one that
calleth or that desireth help of me shall have it." Item,
Tnvoca me in die tribulationis, et exaudiam te, et glori-
ficabis me ; " Call upon me in the day of trouble, and I will
hear thee, and thou shalt praise me." Likewise St Paul
saith, Fidelis est Deus, qui 7ion patietur vos tentari supra
id quod potestis ; " God is faithful, which will not suffer you
to be tempted above it that ye be able." Now, when we
give over prayer being in trouble, do we sanctify the name
of God ? No, no ; we slander and blaspheme his holy name :
we make him a liar, as much as lieth in us. For he saith,
Eripiam te, "I will deliver thee, I will help thee : " we will
call no more ; for we say, he will not help. So we make
him and his word a liar. Therefore God saith to Moses and
Aaron,- Quandoquide7?i non credidistis mi hi, ut sanctifi-
caretis me coram filiis Israel, non introducetis ccetum istum
in terrain quam dedi eis ; "Because ye believed me not, to
sanctify me in the sight of the children of Irsael, therefore
you shall not bring this congregation into the land which I
have given them." Where it appeareth, what it is to hallow
God's name ; that is, to believe his words, to shew ourselves
that he is true in his doings and sayings. He saith further,
A terrore ejus ne formidetis, neque ani/no fraiigainiiii, quin
potius Dominum exercituum ipsum sanctificate ; " Fear them
not, neither be afraid of them, but sanctify the Lord of
hosts." Here you see what it is to sanctify his name ; that
is, to believe that all things be true that be spoken of him ;
that is, to believe that our enemies be not able to go further
than it pleaseth God. And so did the apostles, when they
suffered for God's sake : they believed that God would do
with them according to his word and promise ; and so they

290 The Second Sermon

sanctified God ; that is, they declared with their acts and
deeds, that God is a true and faithful God. This did the
martyrs of God ; this did the three young men which would
not worship the idol set up by the king, and therefore were
cast into the burning oven, to which pain they were willing
to go. " We know," said they, " that God is able to help
and defend us, when it pleaseth him." So must we likewise
offer ourselves unto the cross, content to suffer whatsoever he
shall lay upon us. We may call upon him, and desire his
help ; but we may not appoint unto him the manner and
way, how he shall help, and by what means. Neither may
we appoint him any time, but only sanctify his name ; that is,
to call upon him for deliverance, not doubting but when it is
to his honour and our profit to be delivered, that he will help.
But if he help not, but let us suffer death, happy are we ;
for then we be delivered from all trouble. And so these
three young men sanctified the name of God ; they believed
that God was a helper : and so, according to their belief he
helped them, marvellously shewing his power, and defending
them from the power of the fire.

In such wise did Achior, that good man, when Holo-
phernes, that sturdy captain, made great brags what he
would do, and how he would handle the Jews. This Achior,
knowing God, and believing him to be ruler over heaven and
earth, stepped forward, and said to Holophernes : " If this
people have done wickedness in the sight of their God, then
let us go up against them ; but if this people have not dis-
pleased their God, we shall not be able to withstand them ;
for God shall defend them." Here this Achior shewed him-
self to believe that which was spoken of God in scripture ;
namely, that God would be a deliverer and defender of those
which believe in him. But for all that he suffereth : being
before a great and mighty captain, he was now handled like
a wild beast. But what then ? Happy are those that suffer
for God's sake. The prophet saith, Comjne?tda Domino
viain tuam, et ipse faciei ; " Commit thy way unto the Lord,
and he shall brmg it to pass : " that is to say. When thou art
in trouble, call upon the Lord, believe in him ; and if it be
good for thee, he will deliver thee. So to sanctify God's
name is to believe in him.

Lady Judith, that good, godly, and holy woman, sancti-
fied the name of the Lord. For she and her people being
in great distress and misery, she put her hope in God. She

On the Lord's Prayer 291

fasted and prayed devoutly, and afterward, being moved or
monished by a secret admonition, was not afraid to put herself
in great danger ; insomuch that she took in hand, being a
woman, to kill the great captain of whom all men were afraid,
Holophernes. I say, she was not afraid of him. I trow,
she rebuked the priest, which would appoint God a time ; as
who say, " He shall be no more my God, except he come by
that time : " which was very wickedly done of them. For we
ought to be at his pleasure : whensoever and whatsoever he
will do with us, we ought to be content withal. If we were
earnest and zealous as we should be, O how hot we should be
in promoting God's honour and sanctifying his name ! We
would nor could not suffer that any body should go about to
dishonest the holy name of God. But we be very cold, we
care not for his honour. We ought to. be patient in our own
quarrels ; when any body doth us wrong, we ought to bear
and forbear it : but in God's behalf we ought to be hot and
earnest to defend his honour, as much as lieth in us to do.
But it is clean contrary with us : for in our own quarrel we
be as hot as coals ; but in God's cause, for his honour, we
care not, we regard it as nothing, whereas it ought most above
all to be regarded : for God he is just, righteous, faithful, and
kind ; and therefore we ought to take his part. But nothing
maketh more for the sanctifying of God's holy name, than to
be thankful for such gifts as we receive at his hands.

And this hallowing standeth in all things that may make
for the furtherance of God's honour. To hear God's word,
and highly to esteem the same, that is a hallowing of God's
name. How hallow now they the name of God, which refuse
to hear the word of God, or for lack of preachers cannot hear
it? And how can they believe, when they hear it not?
Therefore they that do somewhat for the furtherance of
learning, for maintaining of schools and scholars, they
sanctify God's holy name. As for those preachers which
have been in my time, they go away. How shall now this
office of preaching, the office of salvation, how shall it be
maintained, except there be made some provision for the
same ? Here I could say much against those which let that
office, which withdraw the goods wherewith schools should be
maintained, and take it to themselves ; but my audience is
not thereafter. This office of preaching is the office of salva-
tion ; for St Paul saith. Visum est Deo per stultitiam prcedi-
cationis salvos facere credentes : "It hath pleased God to

292 The Second Sermon

save the believers by the foolishness of preaching." How
can nmen then believe, but by and through the office of preach-
ing ? Preachers are Christ's vicars : legatione fungutitur pro
Deo. "They are Christ's ambassadors." St Paul saith,
Evangelium est potentia Dei ad salutem omni credenti ;
" The gospel is the power of God unto salvation for every
believer." It is the mighty instrument of God.

When we say, "Hallowed be thy name;" we desire God
that he, through his goodness, will remove and put away all
things that may let and stop the honour of his name. But I
fear me there be many which would not that it should be so.
We desire here that God will remove all infidelity. We
require that all witchcrafts be removed ; that art, magic, and
sorcery, be pulled out, necromancy taken away ; and so
nothing left but his holy word, wherewith we may daily
praise the name of God. For I fear me there be a great
many in England which use such sorceries, to the dishonour
of God and their own damnation. We require here further,
that all heresy, all popery may be abolished and extinguished.
Further we require here, that all wicked living may be
amended and reformed. Next, we require that all magistrates
may do their duties. Finally, we require that every man
in his vocation may do the work whereunto God hath called
him. There be many vocations. The magistrates' vocation
is to see that the commonwealth be well ordered ; to see that
the schools be maintained ; to see that universities be well
furnished ; to see that justice be executed ; that the wicked
be punished, and the good rewarded ; finally, to keep every
one in good order. This is their duty. Further, we pray
that the priests, the spirituality, or the churchmen, as they
call them, do their duties : to preach God's word, to live
godly, and to give a good ensample by their conversation ;
else they do against the honour of God, and their own ho-
nesty. Likewise, we pray that servants may do their duties :
for to be a servant is an honest estate, and much commended
rn scripture ; and scripture speaketh much to the comfort of
them. And truly, those that live in the fear of God, consi-
dering that they serve not only their carnal masters, but God
himself, they be in a good case : but they may not be eye-
servants. St Paul noteth this fault, and saith, that they shall
not be murmurers, nor froward answerers. St Paul would
have them to live so, that they may ornate and sanctify the
name of God. For that servant that doth the thing where-

On the Lord's Prayer 293

unto he is called, he doth adorn his estate. That servant is
a good gospeller, that will not be an eye-servant. There be
some servants, which do their duties as long as their master
is in sight ; but as soon as their master is gone, they play
the lubbers. Unto such fellows I say, " Beware." For
though your bodily master see you not, yet your great
Master, God, seeth you, and will punish you. Quod agis,
toto pectore agito ; "What thou doest, do it from the bottom
of thy heart," with a good will. Go not away with the
devil's Paternoster, as some do. Do all things with a good
mind. For I tell you, you be not forgotten in scripture ;
you are much commended in the same. St Paul speaketh
very honourably of you, saying. Domino Christo servitis ;
" You serve the Lord Christ." It becometh not you to put
a difference what business you be commanded to do. For
whatsoever it be, do it with a good will, and it is God's
service. Therefore you ought to do it, in respect that God
would have you to do so : for I am no more assured in my
preaching that I serve God, than the servant is in doing such
business as he is commanded to do ; scouring the candlesticks,
or whatsoever it be. Therefore, for God's sake, consider the
matter. Some of you think, if Christ were here, you would
go with him and serve him. I tell you, when you follow
your service, and do such things as your master and mistress
shall command you, you serve him as well as if he were here
bodily. He is not here bodily now, but his word is here.
Domino Christo servitis, saith St Paul : " You serve the Lord
Christ." Therefore I desire you in God's behalf to walk
uprightly and godly. Consider what God saith unto you :
Maledictus qui facit opus Domini negligenter ; "Cursed be
he that doth the work of the Lord negligently." Tliis
scripture pertaineth to you as well as to me. For when
you do your business negligently, you be cursed before the
face of God. Therefore consider the goodness of God,
that he would have you as well saved as your masters.
Surely, methinketh it is a great benefit of God, to be a
servant. For those that keep houses must make account
afore God for their family; they must watch and see that
all things be well. But if a servant can discern what
standeth with God's commandment, and what is against it,
it is enough for him. But he must know that he ought
not to obey his master or mistress when they would command
him to do against God ; in such a case he may refuse and

294 The Second Sermon

withstand them. For it is written, "We must more obey
unto God, than man : " we should not do against God, to
please our masters. Again, masters and mistresses are bound
to consider their duties ; to pay unto their servants their
wages, and meat and drink convenient. For it is a great sin
to defraud the labourer of his wages ; for it is written, " The
cry of the labourers shall come before the Lord." It is a
great fault afore God to defraud them. But there be some
servants which be so wicked, that they will complain without
a cause, when they cannot have that that they would have,
nor bear all the rule themselves. But I say, it is a great
thing for a master to defraud his servant. And, again, the
servant which hath his whole wages, and doth but half his
work, or is a sluggard, that same fellow, I say, is a thief
afore God. For like as the master ought to pay the whole
wages, so Hkewise the servant ought to do his whole work.

Here I might have occasion to shew how man and wife
ought to live together ; how they ought to be faithful, loving,
and friendly one to the other ; how the man ought not to
despise the wife, considering that she is partaker with him of
everlasting life. Therefore the man ought cohabitare, " to
dwell with her ; " which is a great thing. Again, see how
the woman ought to behave herself towards her husband ;
how faithful she ought to be. Now when they both yield
their duties the one to the other, then they sanctify the name
of God ; but when they do contrary to their calling then they
slander the holy name of God. Therefore let every man and
woman walk in their vocations.

We must have a good and earnest mind and will to sanc-
tify the name of Qod : for that person that prayeth, and
desireth of God that his name may be hallowed, and yet hath
no will nor pleasure to do it indeed, this is not the right
sanctifying of the name of God. St Peter teacheth us how
we shall sanctify God's name, saying, Co7Wersationem inter
gentes habentes bonam ; " Have a good and holy conversation,
live uprightly in your calling ; so that your light may so
shine before men, that they may see your good works, and
so glorify God."

I will trouble you no longer. It is better a little well
perceived and borne away, than a great deal heard and left
behind. Consider wherefore our Saviour commandeth us to
call God " Our Father ; " then afterward weigh this, " which
art in heaven." Then come to the petition, "Hallowed be

On the Lord's Prayer 295

thy name ;" weigh and consider this. For now is the time
wherein the name of God should be hallowed : for it is a
pitiful thing to see what rule and dominion the devil beareth,
how shameless men be ; how the name of God is brought in
derision. Therefore let us say from the bottom of our heart,
satictificetur, " hallowed : " that is to say, " Lord God, through
thy goodness remove all wickedness; give us grace to live
uprightly!" And so consider every 'word; for it is better
one word spoken with good affection, than an hundred without
it. Yet I do not say this to let you from saying the whole
Paternoster ; but I say, one word well said is better than a
great many else. Read throughout all the scripture, and ye
shall find that all faithful men have made but short prayers :
Abraham, Isaac, Jacob, David, Hezekiah. Our Saviour him-
self in the garden saith, Pater, si possibile est, transeat a me
calix iste ; " Father, if it be possible, let this cup pass from
me." This was but a short prayer. Again he saith. Pater,
ignosce illis, quia nesciunt quid faciunt : "Father, forgive
them, because they know not what they do." The publican
praying in the temple made but a short prayer, saying,
Propitius esto inihi peccatori ; "Lord, be merciful unto me a
sinner." So the thief hanging upon the cross saith, Dojnine,
memento mei cum vef2eris in regnum tuum ; " Lord, remember
me when thou comest in thy kingdom." Here was not much
babbling. But I speak not this to dissuade you from long
prayer, when the spirit and the affections do serve ; for our
Saviour himself spent a whole night in prayer.

Sanctificetur, " Hallowed be thy name : " that is to say,
" Lord, remove away thy dishonour; remove away sin ; move
them that be in authority to do their duties ; move the man
and wife to live rightly ; move servants to do well." And so
it should be a great grief unto us, when we should see any
body dishonour the name of God, insomuch that we should
cry out, " Our Father, hallowed be thy name." This one
thing bear away with you above all others : consider that
when we will come to God and talk with him, we must be
penitent sinners, we must abhor sins, purpose to leave them,
and to live uprightly ; which grant us God the Father, Son,
and Holy Ghost ! Ainen.

SERMONS ON THE LORD'S PRAYER

The Third Sermon upon the Lord's Prayer

Advemat regnum tuum. — Matt. vi. lo.
Thy kingdom come.

This is the second petition of the Lord's prayer. I trust
you have not forgotten the two lessons before rehearsed unto
you. First, the beginning of the Lord's prayer, what a
treasure of doctrine is contained in every word : " Our,"
what it signifieth ; " Father," what it meaneth : and then,
this addition, " which art in heaven : " how many things is
to be noted by every one of those words. And I trust also,
you have remembered the contents of, the first petition,
Satictificetur tiomen tuum, " Hallowed be thy name." Here
I told you wherein standeth the holiness of his name, and what
it meaneth ; namely, we require that his name may be
sanctified in us, that is to say, we require that all our con-
versations may be to the honour of God, which followeth
when we endeavour ourselves to do his pleasure ; when we
hear his word with great diligence and earnest reverence, and
so walk in the works of our vocation, every man whereunto
God hath appointed him. And because the word of God is
the instrument and fountain of all good things, we pray to
God for the continuance of his word ; that he will send godly
and well learned men amongst us, which may be able to
declare us his will and pleasure ; so that we may glorify him
in the hour of our visitation, when God shall visit us, and
reward every one according unto his desert. One thing we
must well consider and not forget it, namely, that our Saviour
teacheth us to pray and desire of God that his name may be
hallowed. Where he painteth us in our own colour, and
would have us to confess our own imperfections ; that we be
not able to do any thing according to God's will, except we
receive it first at his hands. Therefore he teacheth us to pray,
that God will make us able to do all things according to his
will and pleasure.

Adveniat regnum tuum. This is our request, "Thy

296

Third Sermon on the Lord's Prayer 297

kingdom come. Thou Father, we beseech thee, let thy
kingdom come to us." Here we pray that the kingdom of
God come not to one only, but to us all. So that when I say
this prayer, I require God that he will let his kingdom come
to you as well as to me. Again, when you pray, you pray
as well for me as for your own selves. " Let thy kingdom
come." You must understand that, to speak properly, these
words are not to be understood of God's inferior kingdom,
of his earthly kingdom, as though it did hang upon our peti-
tions, so that he could not be Lord and ruler over the earth
except we pray for him. No : we pray not for his inferior
kingdom to come, for it is come already : he ruleth and
governeth all things. He is called in scripture Rex regum,
"The King above all kings," Domi?ius dominanttu7n, "the
Lord above all lords." Therefore he ruleth and governeth
all things according to his will and pleasure, as scripture saith,
Voluntati ejus quis resistet, " Who will withstand his will ? "
So our Saviour reporteth, saying, Pater mens operatur
tisque modo, "My Father worketh hitherto, and I work
also : " What worketh he ? He worketh the works of govern-
ance. For at the first beginning he did create all things :
but he left them not so : he assisteth them, he ruleth them,
according to his will. Therefore our Saviour doth not teach
us to pray for his worldly kingdom to come ; for he ruleth
already as Lord and King ; yea, and all the kings and rulers
rule by him, by his permission, as scripture witnesseth ;
Per me reges regtiant, " Through me," that is, " by my per-
mission, kings reign." I would wish of God that all kings and
potentates in the world would consider this well, and so
endeavour themselves to use their power to the honour and
glory of God, and not to presume in their strength. For
this is a good monition for them, when God saith. Per me
reges regna?it, " Through me kings do reign : " yea, they be
so under God's rule, that they can think nothing nor do any
thing without God's permission. For it is written, Cor regis
in manu Domini, et quo vult vertit illud ; " The heart of the
king is in the hand of the Lord, and he turneth the same
whithersoever it pleaseth him." This is good to be con-
sidered ; and specially subjects should mark this text well.
When the rulers be hard, and oppress the people, think ever,
Cor regis itt manu Domini, " The king's heart is in the
governance of God." Yea, when thou art led to prison,
consider that the governor's heart is in the hand of the Lord.

298

The Third Sermon

Therefore yield obedience : make thy moan unto God, and
he will help, and can help. Surely I think there be no place
in scripture more pleasant than this, " The heart of the king
is in the hand of God ; " for it maketh us sure, that no
man can hurt us without the permission of God, our heavenly
Father. For all those great rulers, that have been from the
beginning of the world till now, have been set up by the
appointment of God; and he pulled them down when it
pleased him. There have been principally four monarchies
in the world : the first were the Babylonians, which had
great and many nations underneath them : which was God's
ordinance and pleasure, for he suffered them so to do. After
those came the Persians, which were great rulers and mighty
kings ; as it appeareth by stories written of learned men at
that time. Then came in the Greeks, and took the dominion
from the Persians, and ruled themselves for awhile, till they
were plucked down. At the last came the Romans, with
their empire, which shall be the last : and therefore it is
a token that the end of the world is not far off. But where-
fore were those mighty potentates plucked down ? Marry, for
wickedness' sake. The Babylonians, Persians, and Grecians,
and a good part of the Romans were cast down for wicked-
ness' sake. What were their doings ? They would not execute
justice : the magistrates were wicked, lofty, and high-minded :
the subjects, taking ensample of their magistrates, were wicked
too, and so worthy to be punished together. Therefore the
wisdom of God saith, Vidi sub sole in loco judicii impietatem
et in loco justitics iniquitatem : "In the place where poor
men ought to be heard, there have I seen impiety ; I have
seen oppression and extortion ; this I have seen : yea, and
in the place of justice, there I have seen bearing and bolster-
ing." So for these causes' sake, these great emperors were
destroyed : so shall we, if we follow their wicked ensamples.
Esay, that hearty prophet, confirmeth the same, saying,
Exspectavi ut facet'ent judicium, et ecce iniquitas ; exspectavi
ut facerent justitiam et ecce clamor: "I looked they should
execute justice, defend the good, and punish the ill; but
there was nothing but crying." This is a great matter ;
clamor populi, " the cry of the people." When subjects be
oppressed, so that they cry unto God for deliverance, truly
God will hear them ; he will help and deliver them. But
it is to be pitied that the devil beareth so much rule, and so
much prevaileth both in magistrates and subjects, insomuch

On the Lord's Prayer 299

that he beareth almost all the rule. Not that he ought to do
so ; for God he is the lawful ruler of the world ; unto him we
owe obedience :'■ but the devil is an usurper ; he cometh to his
dominion by craft and subtilty, and so maketh himself the
great ruler over the world. Now he, being the great ruler,
would have all the other rulers to go after him, and follow
his ensample, which commonly happeneth so. For you know
there is a common saying, Similis simili gatidet, " Like to
like." Therefore he useth all homely tricks to make all
rulers to go after him : yea, he intendeth to inveigle even
very kings, and to make them negligent in their business and
office. Therefore such kings and potentates were pulled
down, because they followed the instructions of the devil.

But our Saviour speaketh not of such worldly kingdoms,
when he teacheth us to say, "Thy kingdom come." For
these worldly kingdoms bring us not to perfect felicity ; they
be full of all manner of calamities and miseries, death, per-
ditions, and destructions. Therefore the kingdom that he
speaketh of is a spiritual kingdom ; a kingdom where God
only beareth the rule, and not the devil. This kingdom is
spoken of every where in scripture, and was revealed long
ago ; and daily God hath his preachers, which bring us to
knowledge of this kingdom. Now we pray here, that that
kingdom of God may be increased, for it is God's fellowship;
they are God's subjects that dwell in that kingdom ; which
kingdom doth consist in righteousness and justice ; and it
delivereth from all calamities, and miseries, from death and
all peril. And in this petition we pray that God will send
unto us his Spirit, which is the leader unto this kingdom ;
and all those which lack this Spirit shall never come to God.
For St Paul saith, Qui Spiritum Christi non habet, non
est ejus ; " Whosoever hath not the Spirit of Christ, he per-
taineth not unto him." Likewise our Saviour saith, Regnum
Dei ititra vos est; "The kingdom of God is within you:"
signifying, that those which have the Spirit of God shall be
sure of that kingdom : yea, it beginneth here in this world
with them that be faithful.

The instrument wherewith we be called to this kingdom,
is the office of preaching. God calleth us daily by preachers
to come to this kingdom ; to forsake the kingdom of the
devil ; to leave all wickedness. For customable sinners, those
that be not content to leave sin, they pertain not to that
kingdom ; they are under the dominion of the devil ; he ruleth

300 The Third Sermon

them : like as our Saviour saith to the Jews, Vos ex patrt
diabolo estis ; "The devil is your father." Item, Qui fad t
peccatum ex diabolo est ; "He that doth sin is of the devil."
Therefore by this petition we pray, that we may be delivered
from all sin and wickedness, from the devil and his power.
We desire God, that we may be his subjects ; which is a very
godly and needful prayer.

Further, by this petition we be put in remembrance what
we be, namely, captives of the devil, his prisoners, and bond-
men ; and not able to come at liberty through our own power.
Therefore we desire God's help and aid, as Christ hath taught
us to call him Father. He knew his affections ; therefore he
commandeth us to call him Father, and to desire his help to
be delivered out of the kingdom of the devil. Happy are
those which are in this kingdom, for they shall lack nothing !
And this kingdom cometh to us by preaching, by hearing of
God's word. Therefore those that find scholars to school,
they are helpers and furtherers toward this kingdom ; and
truly it is needful that there be made some provision for
them. For except schools and universities be maintained,
we shall have no preachers : when we have no preachers,
when we have none which shew unto us God's word, how
shall we come to that blessed kingdom which we desire ?
What availeth it when you have gotten many hundred pounds
for your children, and lack God's word ? Therefore I say,
this office must needs be maintained : for it is a necessary
office, which furthereth to this kingdom ; of which our Sa-
viour speaketh in the gospel to the Jews, saying, I?istat
regnum coelorum ; "The kingdom of God is come near."
Likewise he saith to one, Sequere me, et annuncia verbum
Dei ; " Follow me, and preach the kingdom of God." So
ought all preachers to do : they ought to allure every man
to come to this kingdom, that this kingdom may be re-
plenished. For the more that be converted, the more is the
kingdom of God. Again, those that be wicked livers, they
help to multiply the kingdom of the devil. To this heavenly
kingdom our Saviour exhorteth us, saying, QucBriie primum
regnum Dei et justitiam ejus, et cetera omnia adjicientur
vobis ; " Seek first the kingdom of God, and his righteousness,
and all other things shall come upon you unlocked for."
Jacta super Dominum curam tuam ; " Cast all thy care
upon God," as David saith. Then our principal study shall
be to hear God's word, and when we have heard it, we shall

On the Lord's Prayer 301

believe it and follow it, every man in his vocation. Then
servants shall yield their obedience to their masters, as God
requireth of them. Then the parents shall bring up their
children in the fear of God. Then the children shall be
obedient to their parents. Then subjects shall be obedient
to their king and prince, and all his ofificers under him. So
go throughout all estates, every one shall live uprightly in
his calling. Then God will bless us, so that we shall lack no
necessaries in this world ; and then, at the end, we shall come
to that perfect felicity and joy, that God hath laid up and
prepared for them that study here to live according to his
will and commandment. But we must labour and travail ;
as long as we be in this world we must be occupied. For
St Paul saith. Si quis non vult operaii, nee manducet ;
" Whosoever will not labour, let him not eat." Likewise
David saith, Labores manuum tuarum cojiiedes, et bene tibi
erit ; "Thou shalt eat the labours of thy hand, and it shall
go well with thee." For he that will labour, and is content
to travail for his living, God will prosper him ; he shall not
lack. Let every man therefore labour in his calling ; for
so did our Saviour himself, which came into this world to
teach us the way to heaven, and to suffer death for us. Now
how diligent he hath been in his office, it appeareih every
where. For the evangelist saith, Loquebatur illis de reg7io
Dei ; " He talketh with them of the kingdom of God." Mark
here, he taught them of the kingdom of God, he taught them
nothing of the kingdom of this world. For he saith, stand-
ing before Pilate, Regnum meum no7i est de hoc mundo ;
" My kingdom is not of this world." He reigneth by faith,
through his Holy Ghost, in all those which pertain unto him.
He is not an earthly king, as the Jews hope to have their
Messias. Therefore when I feel such motions within me,
then is it time to call upon God ; for such motions come of the
devil : therefore I must run to God, saying, " Thy kingdom
come, most loving Father ; help thou ; fight thou for me
against my enemies ; suffer me not to be taken prisoner ;
let not my enemies have the victory over me." So we must
call upon God without intermission. For you may be sure
we shall never be without battle and travail ; and we are not
able to withstand our adversary by our own power : there-
fore it is most needful for us to call and cry unto him for
help. When we do so, then we shall have grace to with-
stand the devil ; for he cannot, neither is he able to strive

302 The Third Sermon

with God, for all his craft. For the scripture saith, Non est
consilium contra Domitium ; " No wisdom, no craft can pre-
vail against the Lord." He will help and deliver us when
he seeth his time ; for commonly the nature of God is to
help when all man's help is past. When the devil thinketh
himself cock-sure, then God cometh and subverteth his wicked
intents; as it appeared in our Saviour himself: for when the
devil had brought the Jews to such a madness that they went
and crucified him, when this was done, the devil triumphed
and made merry ; he thought himself sure enough of him.
But what was the end of it ? His triumphing was turned to
his own destruction. For Christ hanging upon the cross did
by his death destroy the power of the devil. So we see how
God suffereth the devil for awhile, and then when he seeth
his time, he cometh with his gracious helping hand. But,
as I told you before, the devil hath many inventions, many
impediments and lets, wherewith he trappeth us. For we
see there be a great many gospellers, which begun very well
and godly, but now the most part of them become ambitious
and covetous persons ; all the world is full of such fellows.
But what then ? God will preserve his kingdom ; he will
wrestle with the devil's kingdom, and so shall prevail and
pull it down to the bottom. Therefore all those which be
in the kingdom of God must wrestle, strive, and fight with
the devil : not as the carnal gospellers do, which commonly
begin well at the first, but now having rest and tranquillity,
and all things going with them, they leave the gospel, and
set their minds upon this naughty world. Therefore it is
good and needful for us to have afflictions and exercises ; for,
as St Augustine saith. Sanguis Christianorum est veluti
semen fructuum evangelicorum ; "The blood of Christians is,
as it were, the seed of the fruit of the gospel." For when
one is hanged here, and another yonder, then God goeth a
sowing of his seed. For like as the corn that is cast into the
ground riseth up again, and is multiplied ; even so the blood
of one of those which suffer for God's word's sake stirreth
up a great many. And happy is he to whom it is given to
suffer for God's holy word's sake ! For it is the greatest
promotion that a man can have in this world, to die for God's
sake, or to be despised and contemned for his sake : for they
shall be well rewarded for their pains and labours. Merces
vesira multa est in ccelis : "Your reward," saith our Saviour,
" shall be great in heaven."

On the Lord's Prayer 303

Further, when we pray, Adveniat regmiin tuum, " Thy
kingdom come," we desire of God that there may come more
and more to the knowledge of God's word. And sec5ndarily,
we desire of God to bring those which be come already to
the perfect knowledge of his word, and so to keep them in it
still to the very end : for not he that beginneth, but he that
endureth shall be saved. This kingdom of God is double,
reg7mm gratice, et regnum glorice, "The kingdom of grace,
and the kingdom of glory, honour, joy, and felicity." As
long as we be in this world, we be in the kingdom of grace ;
when we are gone, then we shall come to the kingdom of
glory. For as long as we be here, God sheweth himself
unto us by grace ; he ascertaineth us through his Spirit of
his favour, and so he reigneth within us by grace. But when
we be once gone, then we shall see him face to face ; which
we cannot as long as we be here. For he exhibiteth himself
unto us, not so plainly as he doth unto his angels, which
be with him in the kingdom of glory. Therefore when we
say, "Thy kingdom come," we desire of God that he will
help us to this perfect kingdom, that he will deliver us out of
this troublous world, and give us everlasting rest.

I fear there be a great number in England, which if they
knew what they meant in speaking these words, " Thy king-
dom come," they would never say them. For they are so
given to the world, and so set their mind upon it, that they
could be content that there should never be any end of it.
Such worldlings, when they say these words, "Thy kingdom
come," they pray against themselves : for they desire God to
take them put of this world speedily, and yet they have all
their delight in it. Therefore such worldlings when they say,
" Thy kingdom come," either they mock God ; or else they
understand not the meaning of these words. But we ought
not to trifle with God : we should not mock him : he will not
be despised. Qidcquid petimus, a?-denter petatnus, tanquam
cupietites habere ; '' Let us pray heartily unto him, desirous
to have the thing wherefore we pray." But the customable
impenitent sinner cannot say from the bottom of his heart
this prayer ; for he would have no end of this worldly life ;
he would have his heaven here. Such fellows are not meet
to say, " Thy kingdom come ; " for when they do, they pray
against themselves, Therefore none can say this petition,
but such as be aweary of this world. Such faithful folk
would have him to come speedily, and make an end of their

304 The Third Sermon

miseries. It is with the Christians like as it is in a realm
where there is a confusion, and no good order : those which
are good would fain have a parliament ; for then they think
it shall be better with them, they trust all things shall be
well amended. Sometimes the councils be good, but the
constitutions like not the wicked, and so they begin to cry
out as fast as they did before. Sometimes the councils be
naught, then the good people cry out ; and so they be never
at rest. But there is one parliament that will remedy all the
matters : be they never so weighty or heavy, it will despatch
them clean. And this parliament will be sufficient for all
realms of the whole world : which is the last day. Where
our Saviour himself will bear the rule, there shall be nothing
done amiss, I warrant you ; but every one as he hath de-
served, so he shall have : the wicked shall have hell, the good
shall possess heaven. Now this is the thing that we pray for
when we say, " Thy kingdom come : " and truly the faithful
penitent sinners do desire that parliament, even from the
bottom of their hearts. For they know that therein reform-
ations of all things shall be had : they know that it shall
be well with them in that day ; and therefore they say from
the bottom of their hearts, "Thy kingdom come." They
know that there shall be a great difference between that
parliament that Christ shall keep, and the parliaments of this
world. For in this world this is the common rule, Qjio scele-
ratior eo fortunatior ; "The more wicked, the better luck."
Which is a wonderful thing to consider how it cometh to pass,
that for the most part wicked bodies have the best luck.
They are in wealth and health ; insomuch that a man may
much marvel at it, as Esdras, David, and others do : specially
considering that God curseth them in his laws, and threaten-
eth them that they shall have none of his benefits : .SV non
audieris vocem Domini, maledictus in agro ; "If thou wilt
not hear the voice of the Lord thy God, thou shalt be cursed
in the field, &c." These be the words of God, which he
speaketh against the wicked ; and it must needs be so, but
yet we see by experience daily the contrary. Wherefore
doth God suffer the wicked to subvert his order.? The order
is, that those which do well shall receive good things at
God's hand ; they shall be blessed, and all things shall go
well with them. Now, how chanceth it that we see daily the
wicked to be blessed of God, to have and possess his benefits,
and the good to be cursed, which is a wonderful thmg?

On the Lord's Prayer 305

God the Almighty, which is most true, yea, the Truth itself,
doth it not without a cause. One cause is, that it is his
pleasure to shew his benefits as well unto the wicked as to the
good. For he letteth them have their pastime here, as it is
written, Sole?fi suum oriri sinit super justos et injustos ;
" He letteth his sun shine as well over the wifcked as over
the good." And I tell you, this is for the exercise of those
which serve God with godly living : they are promised, that
it shall go well with them, and yet have they all the ill.
This maketh them to think that there is another world,
wherein they shall be rewarded ; and so giveth them occasion
to hawk and hunt for the other world : whereas otherwise
they would forget God, if they should have all things accord-
ing to their hearts' desire, as the wicked have ; which in very
deed do forget God, their mind being so occupied with other
business, that they can have no leisure to inquire for God
or his kingdom. Again, he suffereth them to turn his order,
to the intent that they may be brought to repentance, when
they see his great goodness shewed unto them ; in that,
notwithstanding all their wickedness, he suffereth them to en-
joy the good things of the world. And so by his benefits he
would give them occasion to leave sin and wickedness : as
St Paul saith, Dei bonitas ie ad pxnitentiam adducit ; "The
goodness of God allureth us to amendment of our life." But
when they will not amend, then Cuhiulant sibi ipsis if am in
die irce, "They heap up to themselves the wrath of God
in the day of wrath."

Now you have heard the causes, wherefore God suffereth
the wicked to enjoy his gifts. But I would will and desire
you most heartily, for God's sake, to consider that the judg-
ment of God at the latter day shall be right, according unto
justice : it will then appear who hath been good or bad»
And this is the only comfort of all christian people, that they
know that they shall be delivered from all their troubles and
vexations. Let us therefore have a desire that this day may
come quickly. Let us hasten God forward. Let us cry untcv
him day and night, Adveniat regnum tuum ; " Most merciful
Father, thy kingdom come." St Paul saith, N'on vetiiet Do-
minus nisi vefiiat defectio ; "The Lord will not come till the
swerving from faith cometh : " which thing is already done
and past. Antichrist is known throughout all the world.
Wherefore the day is not far off. Let us beware, for it will
one day fall upon our heads. St Peter saith. Finis omniunt

3o6

The Third Sermon

appropinquat ; ''The end of all things draweth very near."
If St Peter said so in his time, how much more shall we say
so ! For it is a long time since St Peter spake these words.
The world was ordained to endure, as all learned men affirm
and prove it with scripture, six thousand years. Now of
that number there be passed five thousand (five hundred) and
fifty-two ; so that there is no more left but four hundred and
forty-eight. And furthermore, those days shall be shortened :
it shall not be full six thousand years. Nai7i abbreviahintur
dies propter electos ; " The days shall be shortened for the
elect's sake." Therefore all those excellent learned men,
which without doubt God hath sent into this world in these
latter days to give the world warning, all those men do gather
out of scripture that the last day cannot be far off. And this
is most certain and sure, that whensoever he cometh, he
cometh not too timely ; for all things which ought to come
before are passed now : so that if he come this night or to-
morrow, he cometh not too early. Therefore, good people,
let us make ready towards his coming. And though he cometh
not at this time, yet let us make ready ; for we are not sure
when we shall be called to make account before the Lord.
All good and godly people since the world began endeavoured
themselves to make ready towards this day. But, O Lord,
how wretched and miserable, yea, and how careless we be !
Therefore it will be like as he saith : Cum dixerint, Pax et
tra7iqtiillitas, "When they say, all thing is well and quiet,"
tutic repetitinus siiperveniet illis interitus, " then they shall
be suddenly taken, and perish ; " like as dives epuio, that rich
glutton, did. He ate and drank, he builded a new barn, (for
the old was too little for him,) then he said to himself, "Now
my soul, now be merry and take thy pleasure ; for thou hast
riches enough for many years." But what said God ? What
said he? Stulte, hac ?iocte, "Thou fool, this night they will
fetch thy soul from thee : whose shall those riches be then
which thou hast heaped up ? " And so shall all those be
taken and trapped like this epuio, which will not make ready,
which refuse the warnings of God ; they shall be taken so
suddenly to their everlasting wo. For scripture giveth warn-
ing unto every one, saying, Sictit ifi diebus JVoah, &c. " Like
as in the days of Noah, they will eat and drink, and marry,
&c." To eat, and to drink, and marry, is godly and lawful ;
but to do it otherwise than God hath commanded, it is wicked
.and. damnable. To eat without thanksgiving, or to eat other

On the Lord's Prayer 307

men's flesh, or to play the glutton more than sufficeth nature,
this is wicked. Item, to marry upon other respects than God
hath appointed and expressed in his most holy laws, is wicked
and damnable : else, Honorabile conjuglum inter omnes, " Mar-
riage is honourable amongst all men ; " but to marry for
wantonness' sake, that is wicked. Viderunt filii Dei filias
hominum ; " The sons of God saw the daughters of men."
This did Noah rebuke in his time, but they laughed at it.
He prepared the ark, and went into it : at the length the flood
fell upon their heads. Sicut in diebus Loth, " As in the days
of Lot:" what did they? Ingressus es advena, "Thou art
come hither a stranger." Regarding nothing God's word,
which was shewed unto them through that good man Lot,
they were wicked, whoremongers, drunkards, covetous persons.
But what followeth ; what foUoweth, I say ? Consider the
end : " The fire from heaven fell upon them suddenly and
consumed them all." At nos non suinus in tenebris ; " We
be not in darkness." We have the word of God, we know
what is his will; therefore let us watch, for he will come
like a thief in the night. Happy are we if he shall find us
watching !

This is the effect of this petition, wherein we desire that
God will send down faith from heaven ; that he will continue
in me my faith, and every man's, so that we may be ready
to go with him when his kingdom shall come. Now as' many
as pertain to this kingdom of God, shall have one property
amongst other things, — they shall have an earnest mind and
stedfast purpose to leave sin, according to St Paul's saying,
Ne regnet igitur peccatum in vestro mortali corpore ; " Let
not sin therefore reign in your mortal bodies." God's king-
dom shall reign in us, and not the devil's. Therefore when
the devil tempteth thee, withstand him ; give not over ; let
him not get the victory. As for an ensample : when thou
seest a fair woman, an ill desire riseth up in thy heart towards
her : this lust is of the devil. Call therefore for help ; let
him not occupy thy heart. Then surely God will help,
for he hath promised. Nulla condemnatio lis qui sunt in
Christo ; " There is no condemnation to such as are in Christ
Jesu ; " when we do not allow sin, nor agree unto it. There-
fore dispose yourselves so to live according unto his will,
which can and will preserve us from the devil, and bring us
into his kingdom. Which grant us God the Father, God the
Son, and God the Holy Ghost ! Amen.

SERMONS ON THE LORD'S PRAYER

The Fourth Sermon upon the Lord's Prayer.

Fiat voluntas tua. — Matthew vi. lo.
Thy will be done.

After this form our Saviour, a perfect schoolmaster,
taught christian people to pray, "Our Father, which art in
heaven ; thy will be done." And here he teacheth us two
things, as he did afore in the other petitions. First, he
teacheth us to understand what we be of ourselves; namely,
nothing at all, not able to do any thing pleasant to God : and
so he plucketh us down, cutteth off our combs, bringeth us
low ; which else would be proud, as though we could do
somewhat that we cannot do indeed : like as those merit-
mongers do, which esteem themselves after their merits, think
themselves perfect ; insomuch that their works shall not only
help themselves, but also others : therefore they take in hand
to sell them for money. These fellows know not themselves,
and therefore they do contrary unto this petition. Where our
Saviour teacheth us, that we can do nothing of ourselves ;
they, contrary to that petition, will do all things alone, and
with their merits bring to pass all matters. But our Saviour,
contrary to that, teacheth us two things in this petition :
first, he pulleth down our stomachs, and teacheth us to know
ourselves : secondarily, he sheweth us what we shall do ;
namely, call upon God our heavenly Father, that he will
help us, that we may be able to do his will ; for of our own
selves we are not able to do any thing acceptable unto him-.
And this is a good doctrine, which admonisheth us to give all
praise unto God, and not to ascribe it to our own selves :
for so did St Paul when he said, Omnia possum in eo qui
comfortat me; "I am able to do all things that pertain to
God's honour and glory, through him that strengtheneth me."'
He said not, " through mine own self;" but, " through God
which helpeth me." And here appeareth the right humilia-

308

Fourth Sermon on the Lord's Prayer 309

tion and lowliness, which our Saviour teacheth us in this
petition. For he would have us to know our own impossibility
and unableness to do any thing ; and then, again, he would
have us to call for aid and help to God ; therefore he teacheth
us to say, Adveniat regnum iuutn, " Thy kingdom come : "
so that though we be not able through our own selves to do
any thing, yet when we call upon him he will help. For
Christ knew his Father's will and loving affections towards
us : he knew that he would help us, for he was a perfect
schoolmaster ; else he would not have commanded us to pray,
Fiat voluntas tua, " Thy will be done."

Here we must understand, that the will of God is to be
considered after two sorts. First, as it is omnipotent, un-
searchable, and that cannot be known unto us. Now we do
not pray that his will so considered be done. For his will
so considered is and ever shall be fulfilled, though we would
say nay to it. For nothing, either in heaven or in earth,
is able to withstand his will. Wherefore it were but folly for
us to pray to have it fulfilled, otherwise than to shew thereby
that we give our consent to his will, which is to us unsearch-
able. But there is another consideration of God's will ; and
in that consideration we and all faithful Christians desire that
it may be done : and so considered, it is called a revealed,
a manifested, and declared will ; and it is opened unto us
in the bible, in the new and old testament : there God hath
revealed a certain will ; therefore we pray that it may be
done and fulfilled of us. This will was opened by Moses and
the holy prophets, and afterward by our Saviour himself and
his apostles ; which he left behind him to that end, that they
should instruct the world and teach them his will : which
apostles have done according to their master's commandment;
for they not only spake it, but also wrote it to that end that
it should remain to the world's end. And truly we are much
bound to God, that he hath set out this his will in our natural
mother tongue, in English, I say, so that now you may
not only hear it, but also read it yourselves ; which thing
is a great comfort to every christian heart. For now you can
no more be deceived, as you have been in times past, when
we did bear you in hand that popery was the word of God :
which falsehood we could not have brought to pass, if the
word of God, the bible, had been abroad in the common
tongue : for then you might have perceived yourselves our
falsehood and blindness. This I speak to that end, to move

3IO The Fourth Sermon

you to thankfulness towards him which so lovingly provideth
all things necessary to our salvation.

Now to the matter. Almighty God, I say, set out his
will by Moses and his prophets ; and this will is contained in
certain laws, which laws God commandeth that we should
keep ever before our eyes, and look upon them as in a glass ;
and so learn to order our lives according unto the same.
And in case that a man swerve from the same, and so fall
into the danger of damnation, God revealed further his will,
how to remedy the matter, namely, by repentance and faith ;
so that whosoever from the bottom of his heart is sorry for
his sins, and studieth to leave them and live uprightly, and
then believeth in our Saviour, confessing that he came into
this world to make amends for our sins, this man or woman
shall not perish, but have forgiveness of sins, and so obtain
everlasting life. And this will God revealeth specially in the
new testament, where our Saviour saith, Qui credit iti tue
habet vitam cEteniam ; "Whosoever believeth in me hath
everlasting life : " where we learn that our Saviour is or-
dained of God to bring us to heaven, else we should have
been all damned world without end. So that in this prayer,
when we say, " Thy will be done," we desire of God that he
will help and strengthen us, so that we may keep his holy
laws and commandments. And then again we desire of him,
that he will endue us with the gift of faith ; so that we may
believe that all those things which we do contrary to his
laws, be pardoned and forgiven unto us through his Son,
for his passion's sake. And further, we desire him that he
will fortify and strengthen us, so that we may withstand the
devil's will and our own, which fight against God's will ; so
that we may be able to bear all tribulations and afflictions
willingly and patiently, for his sake. This is the simple
meaning of this petition, when we say, " Thy will be done."

I will go a little further, and shew you somewhat more
of it : yet I intend not to tarry long, for I am not very well
at ease this morning ; therefore I will make it short. I have
said now many times, and I say it yet again, Quod petimus,
ardenter petaitius tanquam cupientes habere ; " Whatsoever
we desire of God, let us desire it from the bottom of our
hearts." But I fear me, there be many which say this prayer,
and yet cannot tell what they say; or at the least their
hearts are contrary disposed unto it. Such people I exhort
on God's behalf to consider their duties, to consider that God

On the Lord's Prayer 311

will not be mocked withal, he will not be derided. We laugh
God to scorn, when we say one thing with our mouth, and
think another thing with our hearts. Take this for an
ensample. Our rebels which rose about two years ago in
Norfolk and Devonshire, they considered not this petition :
they said it with their lips only, but not with their hearts.
Almighty God hath revealed his will as concerning magistrates,
how he will have them to be honoured and obeyed : they
were utterly bent against it. He revealed this will in many
places of the scripture ; but specially by St Peter, where he
saith, Subditi estate omni huinan(^ creaturce : that is thus much
to say in effect, " Be ye subject to all the common laws made
by men of authority ; by the king's majesty, and his most
honourable council, or by a common parliament : be subject
unto them, obey them," saith God. And here is but one
exception, that is, against God. When laws are made against
God and his word, then I ought more to obey God than man.
Then I may refuse to obey with a good conscience : yet for
all that I may not rise up against the magistrates, nor make
any uproar; for if I do so, I sin damnably. I must be
content to suffer whatsoever God shall lay upon me, yet I may
not obey their wicked laws to do them. Only in such a case
men may refuse to obey ; else in all the other matters we
ought to obey. What laws soever they make as concerning
outward things we ought to obey, and in no wise to rebel,
although they be never so hard, noisome and hurtful. Our
duty is to obey, and commit all the matters unto God ; not
doubting but that God will punish them, when they do
contrary to their office and calling. Therefore tarry till God
correct them ; we may not take upon us to reform them, for
it is no part of our duty. If the rebels, I say, had considered
this, think you they would have preferred their own will afore
God's will ? For, doing as they did, they prayed against
themselves. But I think that ignorance was a great cause of
it. Truly I think if this had been opened unto them, they
would never have taken such an enterprise in hand.

And here we have occasion to consider, how much we be
bounden unto God, that he openeth unto us his word so
plainly, and teacheth us so truly how we should behave our-
selves towards the magistrates and their laws : but for all that,
I fear there be some of us which little regard their laws and
statutes. Such despisers of magistrates, when they pray,
they pray against themselves. There be laws made of diet,

312 The Fourth Sermon

how we shall feed our bodies, what meat we shall eat at all
times ; and this law is made in policy, as I suppose, for victuals'
sake, that fish might be uttered as well as other meat. Now
as long as it goeth so in policy, we ought to keep it. There-
fore all except those that be dispensed withal, as sick, impotent^
persons, women with child, or old folks, or licensed persons,
all the rest ought to live in an ordinary obedience to those
laws, and not do against the same in any wise. There be
laws made for apparel, how we shall cover our nature. Is
there not many which go otherwise than God and the
magistrates command them to go ? There is made a law for
gaming, how we shall recreate our bodies ; for we must have
some recreation because of the weakness of our nature. In
that law we be inhibited carding, dicing, tabling and bowling,
and such manner of games, which are expressed in the sa^^f^
act. You may read it, and you ought to read it, and to
know the acts : for how can you keep them when you know
them not ? Every faithful subject will not disdain to read
the acts, and the king's majesty's proceedings, so that he may
know what is allowed or forbidden in the same acts. And
I myself read the acts, for it is meet so for us to do. Now
again, this is a great matter that God is so kind towards us,
that he disdaineth not to reveal his will, what order we shall
keep in our diet, in our refreshing and garments. Therefore
it is most meet for us to live in subjection, and not to prefer
our own will before God's will. For when I do stubbornly
against those acts set out by our natural king, and his most
honourable counsellors ; then I prefer my will afore God's will,
and so sin damnably. These things ought well to be noted,
for it is not a trifling matter ; there hangeth damnation or
salvation upon it. Therefore, as I said before, it is good to
know the laws, and I call him a good man, and her a good
woman, that are content to be ruled by the laws, and so
declare their subjection and obedience unto God and the
magistrates.

There be some men that say, " When the king's majesty
himself comandeth me to do so, then I will do it, not afore."
This is a wicked saying, and damnable : for we may not so
be excused. Scripture is plain in it, and sheweth us that we
ought to obey his officers, having authority from the king, as
well as unto the king himself. Therefore this excuse will
not, nor cannot serve afore God. Yet let the magistrates
take heed to their office and duties ; for the magistrates may

On the Lord's Prayer 313

not do all things according to their pleasures and minds.
They have authority of God to do well, and not harm ; to
edify, and not to destroy ; to punish the wicked and
obstinate, and to comfort those which live well and godly ; to
•defend the same from wrong and injuries of the wicked. So
it appeareth that every one in his order, in his degree and
calling, ought to do the will of God, and not our own will
and pleasure. This is our duty, happy are we if we do it
indeed ! O that men in authority would consider whereunto
God hath ordained them ! St Paul saith the magistrate is
Ultor ad iram, " He is God's ordinary minister, to punish
malefacto/s and ill doers." God saith, Mihi vindicia, ego
retribuam : "I will avenge myself," saith God; and so he
doth by his magistrates : for that is his ordinary way, whereby
he punishes malefactors. But magistrates must take heed
they go no further than God alloweth them to do. If they
do, they themselves shall be punished : as there be many
ensamples in scripture, whereby appeareth, how grievously
God hath punished wicked magistrates.

Finally, St Peter giveth a rule not only unto the magis-
trates, but also unto the subjects, saying, Hcec est voluntas
Dei, ut obturetis os adversariorum bene agendo : " It is the
will of God," saith Peter, "that you with your good, godly,
and honest conversation shall stop the mouth of your adver-
saries." What called St Peter well-doing? Well-doing is to
live according to God's laws and commandments. God's com-
mandment is, that we shall obey magistrates : therefore those
which disobey and transgress the laws of the magistrates,
they do not according to God's will and pleasure ; they do
but mock God, they stop not the mouth of the adversaries,
as St Peter would have them to do ; but they give rather
occasion unto the wicked to slander and blaspheme the holy
word of God. St Peter would have us to stop their mouth
with well-doings. Many men, when they have been reproved
of preachers because of their wicked living, they have gone
about to stop their mouth with slanderous words : this stop-
ping is an ill stopping. St Peter would have us to stop with
well-doing. Now, will magistrates not be spoken ill of and
reproved of preachers ? Let them do well. Likewise saith
St Paul of the subjects. Vis non tiinere potestatem ? Benefac
et habebis laudem : " Wilt thou not fear the higher power ?
Do well, and thou shalt be commended." Now even as it is
with the temporal sword, so is it with the spiritual. There

314 The Fourth Sermon

be some men which cannot away withal, if they be rebuked ;
they cannot bear when the preacher speaketh against their
wickedness : unto them I say, Vis non timere prcedicatorem ?
Benefac: "Will you not to be rebuked of the preacher?
Then do well." Leave off your covetousness, your ambition,
your irefulness, vengeance, and malice, your lechery and
filthiness, your blood-shedding, and such like sins ; leave
them, amend your life, or else the preacher, according to his
ofifice, will rebuke and reprove you : be you never so great
lords or ladies, he will rub you on the gall. For a good
and godly preacher can do no less, seeing God dishonoured,
perceiving him to be blasphemed, his will to be neglected,
and not executed of them that ought with all their study and
endeavour to apply themselves that his will might be done.
For he is well worthy : he is the Lord ; he created heaven
and earth, and is therefore the right natural Lord over it.
But for all that, the devil is lord more than he is : not by
right or inheritance, but by conquest, by usurpation ; he is
an usurper. God, as I said before, is the natural and lawful
Lord over the earth, because he made it : yet it pleased his
divine majesty to make mankind, as ye would say, lieutenant
over it ; so that mankind should bear the rule over the whole
earth. Therefore God said unto him, Dominami?ii, " Be
ruler over it : " Item, Replete terra?}!, et subjicite illam ; also,
*' Replenish the earth, and subdue it." Here Adam and his
wife, and so all his posterity, were by God made rulers over
the earth, as God's high deputies, or his lieutenants. So, as
concerning God's ordinance, mankind was the lawful inheritor
of this kingdom. But now cometh in the devil with his
crafty conveyances, and with his false subtilties. He in-
veigled first the woman, and afterward the man, persuading
them to transgress God's holy commandments; with which
so doing they lost the favour of God and their dignities :
and so the devil, through his false lies, substituted himself
as an usurper or conqueror ; and so he is a possessor, non
per fas, sed ?iefas, not lawfully, but wrongfully. Though he
did say to our Saviour, shewing him all the kingdoms of the
world, Ciiicunque volo do ilia, " I may give them to whom-
soever I will," he iieth falsely, God will destroy him at the
length, for all his subtilties and lies : they shall not save him.
Yet for all that he is a great ruler. For this is most certain
and true, a great many more do the will of the devil
than of God. Whatsoever they babble with their mouths,

On the Lord's Prayer 315

look upon their works, and you shall find it so. For all
proud persons, all ambitious persons, which be ever climbing
up, and yet never be well, all such do not the will of
God, and therefore pertain not to his kingdom. All ireful,
rebellious persons, all quarrellers and wranglers, all blood-
shedders, do the will of the devil, and not God's will. God
saith, Mihi vindicta, ego retribuam., " I will avenge myself ; "
which he doth through the magistrate; and when the magis-
trate is slack, he doth it himself. Now those ireful, malicious
persons, that hate their neighbours, they do not the will of
God, but of the devil. Also these subtil, deceitful persons,
which have no conscience to defraud and beguile their neigh-
bours ; that care not for breaking their promises, nor are
not ashamed to utter false ware, they pertain all to the devil.
Item, these that will not make restitution of goods ill
gotten, they serve the devil. Scripture saith, Qi/i peccat ex
diabolo est ; " Whosoever sinneth is of the devil: ''" which is
a very hard word to be spoken of the Holy Ghost, and
a fearful word, able to withdraw us from sin, if we had
any fear of God in our hearts. Amongst these may be
numbered all slothful persons, which' will not travail for
their livings; they do the will of the devil. God biddeth
us to get our living with labour ; they will not labour, but
go rather about a begging, and spoil the very poor and
needy. Therefore such vahant beggars are thieve's before
God. Some of these valiant lubbers, when they came to my
house, I communed with them, burthening them with the
transgression of God's laws. " Is this not a great labour,"
say they, " to run from one town to another to get our meat ?
I think we labour as hard as other men do." In such wise
they go about to excuse their unlawful beggary and thievery.
But such idle lubbers are much deceived ; for they consider
not that such labour is not allowed of God. We must
labour so as may stand with godliness, according to his
appointment ; else thieves which rob in the night-time, do
they not labour ? Yea, sometimes they labour with great
care, peril, and danger of their lives. Is it therefore godly,
because it is a labour ? No, no : we must labour as God
hath appointed us, every man in his estate.^ Further, these
drunkards, which abuse the gifts of God ; also these lecherers
and whoremongers, that live in adultery ; these violators of
holy matrimony, which live not according unto God's law ;
item, these swearers, forswearers,- liars, all those do not the

3i6

The Fourth Sermon

will of God. Therefore it is to be lamented of every chris-
tian heart, when they see how many servants the devil hath,
and God so few. But all those which serve the devil are
rebels against God. God was their Lord ; they swerve from
him through wicked living, and so become servants of the
devil. Therefore those christian people that have a desire
to live after God's will and commandments, they live amongst
the wicked even as it were amongst the rebels. They that
dwelled in Norfolk or Devonshire at the time of rebellion,
they which were faithful to their king and prince, how think
you they were entreated ? Full miserably, God knoweth :
either they were constrained to help their wicked purposes,
or else they must suffer all calamities which could be devised.
Even so shall all those be entreated, which intend to live well,
according to God's commandments. For the rebels, that is,
the wicked which have forsaken their Lord God, and taken
the devil to be ruler over them, they shall compel them to
follow, or else to suffer all calamities and miseries. And so
shall be verified the saying of our Saviour Christ, Non veni
ut mittaiti pace7n sed gladium : "I anr not come, saith he,
to send peace, but the sword." Which is indeed a strange
saying, but it hath his understanding : God is a God of
peace and concord, he loveth unity and concord ; but when
he cannot have peace by the reason of the devil, then he
will have the sword : that is to say, God loveth unity, he
would have us all agree together, but because of the wicked
we cannot : therefore he will rather have us to choose the
sword, that is, to strive and withstand their wickedness, than
to agree unto them. And therefore this doctrine is called
a seditious doctrine : but who are those rebels ? Even they
themselves which call this doctrine seditious ; they them-
selves, I say, are traitors against God. Wherefore our
Saviour, seeing he can have no peace with the wicked, he
will have us rather to withstand their wickedness, and so
bring them to reformation : and this is the cause wherefore
he will have his flock segregated from the wicked.

Therefore let us pray unto God our heavenly Father,
Fiat voluntas tua ; " Thy will be done." This is the prayer
of all christian people, which have a will to do God's will :
but those impenitent sinners, which are not yet weary of
their sins, do never pray ; for though they say the words,
yet it is to no purpose. They say them without under-
standing : therefore it is but lip-labour, it is no prayer, it

On the Lord's Prayer 317

is but the devil's service. For a man may serve the devil
with saying the Patennoster, when he saith it with a defiled
mind. Let us, therefore, order ourselves so that we may
say it worthily, as it ought to be. Let us lay away all
wickedness and ill living, so that we may say from the
bottom of our heart, " Our Father, which art in heaven,
thy will be done." And so did Susanna, that godly woman ;
so did lady Judith ; so did queen Esther ; so did all good
saints of God : and though this prayer was not made at
that time, by the reason they were a great while afore
Christ's coming ; yet they had this prayer in effect. For
they believed in almighty God ; they believed in Abraham's
Seed, which was promised : which faith stood them in as
good stead, and they were as well saved through that same
belief, as we now through our belief. For it is no difference
between their belief and ours, but this : they believed in
Christ which was to come, and we believe in Christ, which
is come already. Now their belief served them as well as
ours doth us. For at that time God required no further
at their hands than was opened unto them. We have in
our time a further and more perfect knowledge of Christ
than they had. Now Susanna, when the judges, the same
wicked men, came unto her, and moved her with fearful
threatenings to do their wills, that is, to sin against God
in doing that filthy act of lechery, (for the same wicked
judges bare a wicked damnable love towards her,) think
you not she resorted unto God ? Yes, yes, without doubt :
she said these words in effect. Pater ?wster, fiat voluntas
tua ; " Our Father, thy will be done," and not the will of
the wicked men. Therefore she putting her hope and trust
in God, having a respect that his will might be done, and
not the devil's will, God, which is ever true, did not fail her ;
for you know how she was delivered through young Daniel.
This is written to our instruction : for he is now the self-same
God that he was at that time. He is as mighty as he was ;
he is as ready as he was. She was in anguish and great
distress, she sought to hallow his holy name; therefore he
did help her, he suffered her not to perish. So certainly
he will do unto us too. Therefore when we be in trouble,
let us hallow his name, and then we shall find his help like
as Susan did. In such wise did Judith, when she was pro-
voked of Holofernes to do wickedly. She sought rather to
sanctify God's name, to do his will, than the will of the

3i8

The Fourth Sermon

devil ; therefore God gave her such a triumphant victory.
So did queen Hester when Hammon, that wicked fellow, had
power over her : she committed all the matter unto God
with fasting and prayer. But Saint Peter, what did he ?
Marry, he forgat his Pater-noster ; for when there came
but a foolish wench, asking him, " Art not thou a Galilean ?
Art not thou one of this new learning ? Art not thou a
gospeller ? " what did Peter ? He was gone quite : he denied
it : he forgat his Pater-noster. For if he had had grace
to consider that he ought rather to suffer death, than forsake
his master Christ, then he would have said, Pater noster, fiat
voluntas tua, " Our Father, thy will be done. I am ready to
suffer for thy sake whatsoever thou shalt lay upon me." But he
did not so, he forgot himself. What did our Saviour ? He
turned back and looked upon him. Happy was Peter that our
Saviour looked upon him again, for it was a gracious token !

Judas, that false man, that traitor, forgat this same peti-
tion, and remained so in his error still to the end. Surely
he was a sorrowful and a heavy man. Insomuch that he
made restitution, he was much better than a great many
of us be, which, when they have injured and wronged poor
men, will make no restitution, I tell you truth, Judas was
much better than such fellows be. Pcenitentia ductus, " Led
to repentance," saith the text ; but he lacked faith. And
so between Peter and him, which were both two sorrowful
men, this was the difference, — Peter had faith, Judas'lacked it :
yet he was exceeding sorrowful for his wickedness, insomuch
that he went and hanged himself; therefore he forgat this
petition. So likewise all voluntary sinners, all unrepentant
sinners, none of them all saith this petition as they ought to
do : they say not worthily nor profitably, for they have no will
to do his will ; their will is to do their own will and pleasure.

But above all things, these quest-mongers ^ had need to
take heed ; for there all things goeth by oath. They had
need to say, "Our Father, thy will be done;" for they shall
be moved to do this and that, which is against God. They
must judge by their oath, according to conscience, " Guilty,"
or " Not guilty." When he is guilty, in what case are those
which say, " Not guilty ? " Scripture doth shew what a
thing it is, when a man is a malefactor, and the quest-mongers
justify him, and pronounce him not guilty ; saying, Et qui
justificat impium, et qui condenmat justurn, ambo abomina-

' Jurors.

On the Lord's Prayer 319

biles coram Domino : " He that justifieth the wicked, and he
that condemneth the just man, they are both abominable
before the Lord." Who is abominable ? He that doth not
the will of God : the will of God is, that the wicked should
be punished. I myself did once know where there was a
man slain of another man in anger : it was done openly, the
man-killer was taken and put in prison. Suit was made to
the quest-mongers : for it was a rich man that had done the
act. At the length, every man had a crown for his good-
will : and so this open man-killer was pronounced not guilty.
Lo, they sold their souls unto the devil for five shillings, for
which souls Christ suffered death : and I dare pronounce,
except they amend and be sorry for their faults, they shall
be damned in hell world without end. They had clean for-
gotten this petition, " Thy will be done : " for they did the
will of the devil. It had been a good deed to cut off their
crowns by their necks, to the ensample of all others. There-
fore, I say, these quest-mongers had need to say, " Our
Father, which art in heaven, thy will be done." For truly
it is marvel that this realm sinketh not down to hell head-
long. What perjuries, swearing and cursing is everywhere, in
every corner ! Therefore, I say, we had need to pray earnestly,
that God's will may be done. And we should be content to
lose our lives for righteousness' sake ; for he that loseth his
life, for because he will not agree to the dishonour of God, he
seeketh that God's will may be done. Happy is that man, for
he findeth his life, he loseth it not : for Christ will be his keeper.
Joab, that great and valiant captain, he knew well enough
when David sent unto him good Urias with letters ; he knew,
I say, that the king's will was against God's will : yet he
looked through his fingers ; he winked at it ; he would
rather do the wicked will of the king than the will of God.
Of such fellows there be a great number, which care not for
the honour and will of God. These chaplains about the
king, and great men, had need to say. Fiat voluntas tua,
" Our Father, thy will be done." But they are very slow
and slack ; they wink commonly at all matters, be they never
so bad. They be capella?ii ad manus., chaplains at hand.
They will not arguere munduni de peccato, "They dare not
rebuke the world of sin ; " they dare not do as the prophet
commandeth unto them to do, when he saith, Audiant monies
judicia Domini, "Let the hills hear the judgments of the
Lord ; " though they smoke, as he saith, tatige monies, et

320 The Fourth Sermon

fumigabunf, "Touch the hills, and they will smoke." Yea,
and though they smoke, yet strike them ; spare them not,
tell them their faults. But great men cannot suffer that, to
be so rebuked ; their chaplains must be taught discretion, if
they will go so to work. They say commonly, magistrates
should be brought out of estimation, if they should be handled
scK Sirs, I will tell you what you shall do to keep your
estimation and credit. Do well ; handle uprightly and in-
dififerently all matters ; defend the people from oppressions ;
do your office as God has appointed you to do : when you do
so, I warrant you, you shall keep your estimation and credit.
And I warrant you again, the preacher will not strike nor
cut you with his sword ; but rather praise you, and commend
your well-doings. Else, when you do naught, and wickedly
oppress the poor, and give false judgments ; when you do
so, that is no godly preacher that will hold his peace, and not
strike you with his sword that you smoke again. But it is
commonly as the scripture saith, Laudatiir impius in deside-
riis atiimce suce ; "The wicked is praised in the desires of his
wickedness." Chaplains will not do their duties ; they will
not draw their swords, but rather flatter ; they will use dis-
cretion. But what shall follow ? Marry, they shall have
God's curse upon their heads for their labour : this shall be
all their gains that they shall get by their flatterings. An-
other scripture saith, Qi^i potestatevi exercent, hi beneficia
vocantur ; " The great and mighty men be called benefactors,
well-doers : " but of whom be they called so ? Marry, of
flatterers, of those which seek not to do the will of God, but
the pleasures of men.

St John Baptist, that hardy knight and excellent preacher
of God, he said this petition right with a good faith ; " Our
Father, thy will be done : " therefore he went to the king,
saying, Non licet tibi ; " Sir, it is not lawful for thee so to
do." See what boldness he had ! How hot a stomach in
God's quarrel, to defend God's honour and glory ! But our
chaplains, what do they now-a-days ? Marry, they wink at it,
they will not displease : for they seek livings, they seek bene-
fices ; therefore they be not worthy to be God's officers.
Esay, that faithful minister of God, he is a good plain fellow ;
he telleth them the matter in plain, saying, Argenturn timm
versuin est in scoriam, principes tui injideles, socii funan :
" Thy silver is turned to dross, thy princes are unfaithful, and
fellows of thieves." He is no flatterer, he telleth them the

On the Lord's Prayer 321

truth. " Thy princes," said he, " are bribe-takers, subverters
of justice." This Isaiah did, for he had respect to God's
word : he perceived things amiss ; he knew that it was his
part to admonish, to cut them with his sword. Would God
our preachers would be so fervent to promote the honour and
glory of God, to admonish the great and the small to do the
will of the Lord ! I pray God they may be as fervent as
our Saviour was, when he said to his disciples. Mens cibus
est, ut faciam volu7itateni Patris mei qui est in ccelo ; " My
meat is to do the will of my Father which is in heaven : "
that is to say, " You are no more desirous to eat your meat
when you be a-hungry, than I am to do my Father's will
which is in heaven." By what occasion our Saviour saith
these words, you shall perceive, when you consider the circum-
stances. I pray you read the chapter ; it is the fourth of
John. The story is this : he sendeth his disciples to a town
to buy meat, (where it appeareth that our Saviour had
money ;) after their departure he setteth him down, which
was a token he was a-weary, and I warrant you he had
never a cushion to lay under him. Now as he was sitting so,
there cometh a woman out of the town to fetch water ; he
desired her to give him drink. She made answer, " Will
you drink with me which am a Samaritan ? " So they went
forward in their talk. At the length he bade her go call
her husband. She made answer, " I have no husband."
"Thou sayest well," said our Saviour; "for thou hast had
five, and this that thou hast now is not thy husband." And
so he revealed himself unto her. Some men, peradventure,
will say, " What meaneth this, that our Saviour talketh alone
with this woman ? " Answer : his humility and gentleness is
shewed therein : for he was content to talk with her, being
alone, and to teach her the way to heaven. Again, some
men may learn here, not to be so hasty in their judgments,
that when they see two persons talk together, to suspect
them; for in so doing they might suspect our Saviour him-
self. It is not good, it is against the will of God to judge
rashly. I know what I mean ; I know what unhappy tales
be abroad ; but I can do no more but to give you warning.
Now the woman went her way into the city, making much
ado, how she had found the Messiah, the Saviour of the
world ; insomuch that a great many of the Samaritans came
out unto him. Now as the woman was gone, the disciples
desired him to eat; he made them answer. Ego alium cibuin

322 The Fourth Sermon

habeo, " I have other meat : " then they thought somebody
had brought him some meat ; at the length he breaketh out
and saith, Ht'c est cibus mens ut faciam voluntatein Patris
mei qui inisit me ; " I am as desirous to do my Father's will,
as you be of meat and drink." Let us now, for God's sake,
be so desirous to do the will of God, as we be to eat and
drink. Let us endeavour ourselves to keep his laws and
commandments : then whatsoever we shall desire of him, he
will give it unto us, we shall have it.

We read oftentimes in scripture, that our Saviour was
preaching according unto his vocation : I would every man
would go so diligently about his business. The priests to go
to their books, not to spend their times so shamefully in
hawking, hunting, and keeping of ale-houses. If they would
go to their books, in so doing they should do the will of God :
but the most part of them do their own will, they take their
pleasure : but God will find them out at length ; he will mete
with them when he seeth his time. On a time when our
Saviour was preaching, his mother came unto him, very de-
sirous to speak with him, insomuch that she made means to
speak with him, interrupting his sermon, which was not good
manners. Therefore, after St Augustine and St Chrysos-
tom's mind, she was pricked a little with vain-glory ; she
would have been known to be his mother, else she would not
have been so hasty to speak with him. And here you may
perceive that we gave her too much, thinking her to be with-
out any sparkle of sin : which was too much : for no man born
into this world is without sin, save Christ only. The school
doctors say she was arrogant. One came and told our Sa-
viour, as he was teaching : " Sir, thy mother is here, and would
speak with thee." He made answer, like as he did when he
was but twelve years old, Oportet me esse, " I must be : " so
he saith now, stretching out his hands, " Who is my mother ? "
Qui facit volujitatem Fatris mei qui est in coelis, " He that
doth the will of my Father that is in heaven." Luke saith,
Qui audit verbum Dei et facit istud, " He that heareth the
word of God, and doth it." Mark this well ; he saith, "and
doth it." Let us do ; let us not only be hearers but doers ;
then we shall be, according to his promise, his brethren and
sisters. We must hear his word, and do it : for truly, if
Mary his mother had not heard his word and believed it, she
should never have been saved. For she was not saved because
she was his natural mother, but because she believed in him ;

On the Lord's Prayer 323

because she was his spiritual mother. Remember therefore,
that all that do his will are his kinsfolk. But remember that
in another place he saith, Non omnes qui dicurit mihi, Do-
mine, Bomine, introibunt ; " Not all that say, Lord, Lord,
shall enter into the kingdom of heaven." Here you see that
the matter standeth not in saying, but in doing : do his will,
and then resort unto him, and thou shall be welcome. We
read in Luke, where our Saviour said, Servus qui noscit
voluntatem domini, et non facit, vapulabit multis ; " That
servant that knoweth the will of his master, and doth it not,
shall be beaten with many stripes." He that knoweth not
shall be beaten, but not so much. We must first know, and
then do. It is a good thing to know ; but it is a heinous
thing to know, and not to do : it is a great sin to slander
God's word with wicked living, as it is commonly seen amongst
men. But this fault, if it be not amended, shall have grievous
punishment.

Now, some men will say, " Seeing it is so, that those
which know God's word, and do not the same, shall be beaten
with many stripes ; then I will keep me from it, and so when
I am damned I shall have the easier punishment." No, no,
my friend : Ignorantia fion excusat, prcEsertim voluntaria et
affectata ; " Wilful ignorance excuseth not." To say, " I will
not hear it, for I intend to do as it shall please me ; " this is
not ignorance, brother, but rather contumacy, or despising of
God's word. These which would fain know, but cannot, for
that they have no teacher, they shall be excused somewhat,
for they shall have easier pain than the others have ; as he
saith, VcB tibi, Chorazifi, quia si in Sodoma, " Wo unto thee,
Chorazin, because if in Sodom," &c. ; meaning that the Sodom-
ites shall have easier judgment than the other : but as for
those which refuse to hear when they might hear, they are
in an ill case, and shall be punished with unspeakable pains.
And I tell you, the very ignorant man is not all excused ; for
so saith God by his prophets, Si non annuriciaveris ut con-
vertatur a via sua mala, impius ifi iniquitate sua morietur ;
" The wicked," saith he, "shall die, though he hath had never
warning before." So we see that ignorance excuseth not :
but the ignorant are the less punished because of their igno-
rance ; as there be degrees in hell, one shall be punished
more grievously than the other, according to their deserts.
There be some men in England which say, " No," say they,
" I will hear none of them all, till they agree amongst them-

324 The Fourth Sermon

selves." Such fellows truly shall never come to the gospel :
for there will be contentions as long as the devil is alive.
He cannot suffer God's word to be spread abroad ; therefore
he doth, and will do till the world's end, what he can to let
the word of God. Then it is like that those fellows shall
never come to hear God's word, and therefore worthily be
damned as despisers of God's most holy word.

Further, this petition hath an addition, Que?nadmodum
in coelo ; " As it is in heaven." The writers make two man-
ner of heavens; a spiritual heaven, and a temporal heaven.
The spiritual heaven is where God's will is fully done ; where
the angels be, which do the will and pleasure of God with-
out dilation. Now, when we say, "As it is in heaven," we
pray God that we may do his will as perfectly as the angels
do. Ensamples in scripture we have many, which teach us
the diligent service which the angels do unto the Lord. When
king David fell in a presumption, so that he commanded his
captain Joab to number his people, (which thing was against
the Lord, and Joab did naughtily in obeying the king in
such things, but he went and numbered eight hundred thou-
sand, and five hundred thousand men able to fight, beside
women and children,) for this act God was angry with David,
and sent his prophet, which told him that God would plague
him ; and bade him to choose whether he would have seven
years' hunger, or that his enemies should prevail against him
three months long, or to have three days' pestilence. He
made answer, saying, " It is better to fall into the hands of
God, than of men : " and so chose pestilence. After that,
within three days died threescore and ten thousand. This
story is a great declaration how angry God is with sin.
Now David, that good king, seeing the plague of God over
the people, said unto God, " Lord, it is not they that have
sinned, it is I myself: punish me, and let them alone." This
was a good mind in David ; there be but few kings now that
would do so. Now at the length God was moved with pity,
and said unto the angel, Sufficit, confine manum ; " It is
enough, leave off." By and by the plague ceased. Where
you see how ready the angels of God be to do the Lord's
commandment. After that David was minded to be thankful
unto God, and offer a great sacrifice unto him, and so remove
the wrath of God : and therefore he made suit to one of his
subjects for certain grounds to build an altar upon. The same
man was willing to give it unto the king freely ; but David

On the Lord's Prayer 325

would not take it at his hands. Where kings may learn, that
it is not lawful for them to take away other men's lands to
their own use. This good king, David, would not take it
when it was offered unto him. He did not as Achab, the
wicked man, which did Naboth wrong in taking away his
vineyard against his will. Another ensample, wherein ap-
peareth how diligently the angels do God's commandments.
Senacherib, king of the Assyrians, having a captain called
Rabsacus ; which captain, after he had besieged Jerusalem,
spake blasphemous words against God the Almighty, saying
to the Jews, " Think you that your God is able to help you,
or to defend you from my hand ? " Now Ezechias, that good
king, hearing such blasphemous words to be spoken against
God, fell to prayer ; desired God for aid ; sent for the
prophet Esay, and asked him counsel. The end was, God
sent his angels, which killed an hundred eighty and five
thousand of the Assyrians in one night : the king himself
scant escaped, and with great danger and fear gat him home.
Here you see what a God our God is, whose will we ought
to do. Therefore let us endeavour ourselves to do his will
and pleasure ; and when we are not able to do it, as we be
not indeed, let us call unto him for help and aid.

The other heaven is called a corporal heaven, where the
sun and the moon and the stars are ; which heaven doth
God's commandment too. As it appeareth in the books of
Joshua, and the Kings, how the sun stood at the command-
ment of God : also, how the shadow went backward ; like as
Job saith, Prcecepisti soli, et non oritur, "Thou gavest com-
mandment to the sun, and it arose not." Therefore at the
commandment of God they kept their ordinary course, as
God hath commanded them in the first beginning. Also
the rain and the snow come at his commandment. Finally,
nothing rebelleth in his estate wherein it was set at the first,
but man. The man will not be ruled by him, all other things
be obedient : rain cometh when God will have it, and snow
at his time. We read in Achab's time, that Elias the prophet
stopt the rain for three years and six months, for to punish
the people ; whereof followed a great dearth. Afterward, at
the request of the same Elias, God sent rain, which tem-
pered the ground to bring fruits. I think there be some Elias
abroad at this time, which stoppeth the rain, we have not
had rain a good while. Therefore let us pray to God that we
may do his will, and then we shall have all things necessary

326 Fourth Sermon on the Lord's Prayer

to soul and body. For what was this Elias ? Obnoxius
affedibus, " A sinful man, born and conceived in sin : " yet
God, seeing his confidence, granted his requests. For he was
a man that feared the Lord, and trusted in him ; therefore
God loved him, and heard his prayer. Therefore, I say, let
us do as he did ; then God will hear our prayers. But we
are fleshly, we are carnal, we can do nothing perfectly, as we
ought to do : wherefore we have need to say with St Augus-
tine, Domine, fac qucB prczcipis, et prcEcipe quod vis ; " Lord,
do thou with me what thou commandest, and then command
what thou wilt." For we of our own strength and power
are not able to do his commandments ; but that lack our
Saviour will supply with his fulfilling, and with his perfect-
ness he will take away our imperfectness.

Now since we have spoken much of prayer, I will desire
you let us pray together, and so make an end : but you
must pray with a penitent heart ; for God will not hear the
prayer that proceedeth from an impenitent heart ; it is abo-
minable in his sight. I desire you to say after me, " Our
Father," &c. Amen.

SERMONS ON THE LORD'S PRAYER

The Fifth Sermon upon the Lord's Prayer.

Panem nostrum quotidianum da nobis hodie. — Matt. vi. II.
Give us this day our daily bread.

This is a very good prayer, if a body should say no
more at one time, but that ; for as we see our need, so we
shall pray. ■)When we see God's name to be dishonoured,
blasphemed and ill spoken of, then a man, a faithful man,
should say, " Our Father, which art in heaven, hallowed be
thy name." When we see the devil reign, and all the world
follow his kingdom, then we may say, " Our Father, which
art in heaven, thy kingdom come." When we see that the
world followeth her own desires and lusts, and not God's will
and his commandments, and it grieveth us to see this, we be
sorry for it ; we shall make our moan unto God for it, saying,
"Our Father, which art in heaven. Fiat voluntas tua, Thy
will be done." When we lack necessaries for the maintenance
of this life, every thing is dear, then we may say, "Our
Father, which art in heaven, give us this day our daily
bread." Therefore as we see cause, so we should pray.
And it is better to say one of these short prayers with
a good faith, than the whole psalter without faith.

By this now that I have said, you may perceive that the
common opinion and estimation which the people have had of
this prayer (the Lord's prayer, I say) is far from that that it
is indeed. i?or it was esteemed for nothing : for when we be
disposed to despise a man, and call him an ignorant fool, we
say, " He cannot say his Fater-noster ; " and so we made it
a light matter, as though every man knew it. But I tell
you, it is a great matter; it containeth weighty things, if it
be weighed to the very bottom, as a learned man could do.
But as for me, that that I have learned out of the holy scrip-
ture and learned men's books, which expound the same,
I will shew unto you : but I intend to be short. ' I have

327

328

The Fifth Sermon

been very long before in the other petitions, which something
expound those that follow : therefore I will not tarry so long
in them as I have done in the other.

" Give us this day our daily bread." Every word is to
be considered, for they have their importance. This word
" bread " signifieth all manner of sustenance for the preserva-
tion of this life ; all things whereby man should live are
contained in this word " bread." You must remember what
I said by that petition, " Hallowed be thy name." There we
pray unto God that he will give us grace to live so that
we may, with all our conversations and doings, hallow and
sanctify him, according as his word telleth us. Now foras-
much as the preaching of God's word is most necessary to
bring us into this hallowing, we pray in the same petition for
the office of preaching. For the sanctifying of the name
of God cannot be, except the office of preaching be maintained,
and his word be preached and known : therefore in the same
petition, when I say, Sanctificetur, " Hallowed be thy name,"
I pray that his word may be spread abroad and known,
through which cometh sanctifying. So likewise in this peti-
tion, " Give us this day our daily bread," we pray for all
those things which be necessary and requisite to the suste-
nance of our souls and bodies. Now the first and principal
thing that we have need of in this life is the magistrates :
without a magistrate we should never live well and quietly.
Then it is necessary and most needful to pray unto God
for them, that the people may have rest, and apply their
business, every man in his calling ; the husbandman in tilling
and ploughing, the artificer in his business. For you must
ever consider, that where war is, there be all discommodities ;
no man can do his duty according unto his calling, as appear-
eth now in Germany, the Emperor and the French king
being at controversy, I warrant you, there is little rest or
quietness. Therefore in this petition we pray unto God for
our magistrates, that they may rule and govern this realm
well and godly ; and keep us from invasions of alienates and
strangers ; and to execute justice, and punish malefactors : and
this is so requisite, that we cannot live without it. Therefore
when we say, " Give us this day our daily bread ; " we pray
for the king, his counsellors, and all his officers. But not
every man that saith these words understandeth so much ;
for it is obscurely included, so that none perceive it but
those which earnestly and diligently consider the same. But

On the Lord's Prayer 329

St Paul he expresseth it with more words plainly, saying, " I
exhort you to make supplications and prayers for all men,
but specially pro regibus et qui in sublimitate constituti
sunt, for the kings, and for those which be aloft." Whereto?
Ut placidam et quietam vitani agajnus, "That we may live
godly and quietly, in all honesty and godliness." And when
I pray for them, I pray for myself : for I pray for them
that they may rule so, that I and all men may live quietly
and at rest. And to this end we desire a quiet life, that
we may the better serve God, hear his word, and live after
it. For in the rebels' time, I pray you, what godliness was
shewed amongst them ? They went so far, as it was told,
that they defiled other men's wives : what godliness was this ?
In what estate, think you, were those faithful subjects which
at the same time were amongst them ? They had sorrow
enough, I warrant you. So it appeareth, that where war is,
there is right godliness banished and gone. Therefore to
pray for a quiet life, that is as much as to pray for a godly
life, that we may serve God in our calling, and get our livings
uprightly. So it appeareth, that praying for magistrates is
as much as to pray for ourselves.

They that be children, and live under the rule of their
parents, or have tutors, they pray in this petition for their
parents and tutors ; for they be necessary for their bringing
up : and God will accept their prayer, as well as theirs which
be of age. For God hath no respect of persons ; he is as
ready to hear the youngest as the oldest : therefore let them
be brought up in godliness, let them know God. Let parents
and tutors do their duties to bring them up so, that as soon
as their age serveth, they may taste and savour God ; let
them fear God in the beginning, and so they shall do also
when they be old. Because I speak here of orphans, I shall
exhort you to be pitiful unto them ; for it is a thing that
pleaseth God, as St James witnesseth, saying, Religio piira,
&c., "Pure religion."

It is a common speech amongst the people, and much
used, that they say, " All religious houses are pulled down : "
which is a very peevish saying, and not true, for they are
not pulled down. That man and that woman that live to-
gether godly and quietly, doing the works of their vocation,
and fear God, hear his word and keep it ; that same is a
religious house, that is, that house that pleaseth God. For
religion, pure religion, I say, standeth not in wearing of a

330 The Fifth Sermon

monk's cowl, but in righteousness, justice, and well-doing, and,
as St James saith, in visiting the orphans, and widows that
lack their husbands, orphans, that lack their parents ; to help
them when they be poor, to speak for them when they be
oppressed : herein standeth true religion, God's religion, I say :
the other which was used was an unreligious life, yea, rather
an hypocrisy. There is a text in scripture, I never read it
but I remember these religious houses : Estque recta homini
via, cujus tamen postremum iter est ad mortem; "There
is a way, which way seemeth to men to be good, whose end
is eternal perdition." When the end is naught, all is naught.
So were these monks' houses, these religious houses. There
were many people, specially widows, which would give over
house-keeping, and go to such houses, when they might have
done much good in maintaining of servants, and relieving of
poor people ; but they went their ways. What a madness
was that ! Again, how much cause we have to thank God,
that we know what is true religion ; that God hath revealed
unto us the deceitfulness of those monks, which had a goodly
shew before the world of great holiness, but they were naught
within. Therefore scripture saith. Quod excelsum est homi-
nibus, abominabile est coram Deo; "That which is highly
esteemed before men is abominable before God." Therefore
that man and woman that live in the fear of God are much
better than their houses were.

I read once a story of a holy man, (some say it was St
Anthony,) which had been a long season in the wilderness,
neither eating nor drinking any thing but bread and water :
at the length he thought himself so holy, that there should
be nobody like unto him. Therefore he desired of God to
know who should be his fellow in heaven. God made him
answer, and commanded him to go to Alexandria ; there he
should find a cobler which should be his fellow in heaven.
Now he went thither and sought him out, and fell in acquaint-
ance with him, and tarried with him three or four days to see
his conversation. In the morning his wife and he prayed
together ; then they went to their business, he in his shop,
and she about her housewifery. At dinner time they had
bread and cheese, wherewith they were well content, and
took it thankfully. Their children were well taught to fear
God, and to say their Fater-noster, and the Creed, and the
Ten Commandments ; and so he spent his time in doing his
duty truly. I warrant you, he did not so many false stitches

On the Lord's Prayer 331

as coblers do now-a-days. St Anthony perceiving that, came
to knowledge of himself, and laid away all pride and pre-
sumption. By this ensample you may learn, that honest
conversation and godly living is much regarded before God ;
insomuch that this poor cobler, doing his duty diligently,
was made St Anthony's fellow. So it appeareth that we be
not destituted of religious houses : those which apply their
business uprightly and hear God's word, they shall be St An-
thony's fellows ; that is to say, they shall be numbered
amongst the children of God.

Further, in this petition the man and wife pray one for
the other. For one is a help unto the other, and so neces-
sary the one to the other : therefore they pray one for the
other, that God will spare them their lives, to live together
quietly and godly, according to his ordinance and institution;
and this is good and needful. As for such as be not married,
you shall know that I do not so much praise marriage, that
I should think that single life is naught ; as I have heard
some which will scant allow single life. They think in their
hearts that all those which be not married be naught : there-
fore they have a common saying amongst them, " What ! "
say they, " they be made of such metal as we be made of; "
thinking them to be naught in their living ; which suspicions
are damnable afore God : for we know not what gifts God
hath given unto them ; therefore we cannot with good con-
science condemn them or judge them. Truth it is, "marriage
is good and honourable amongst all men," as St Paul witness-
eth; Et adulteros et fornicatores judicabit Dominus, "And
the Lord shall and will judge," that is, condemn, "adulterers
and whoremongers ; " but not those which live in single life.
When thou livest in lechery, or art a whore, or whoremonger,
then thou shalt be damned : but when thou livest godly and
honestly in single life, it is well and allowable afore God ;
yea, and better than marriage : for St Paul saith, Volo vos
absque solid tudine esse, " I will have you to be without
carefulness," that is, unmarried; and sheweth the commodities,
saying, " they that be unmarried set their minds upon God,
how to please him, and to live after his commandments. But
as for the other, the man is careful how to please his wife ;
and again, the woman how to please her husband." And this
is St Paul's saying of the one as well as of the other. There-
fore I will wish you not to condemn single life, but take one
with the other; like as St Paul teacheth us, not so extol the

332 The Fifth Sermon

one, that we should condemn the other. For St Paul praiseth
as well single life, as marriage ; yea, and more too. For
those that be single have more liberties to pray and to serve
God than the other : for they that be married have much
trouble and afflictions in their bodies. This I speak, because
i hear that some there be which condemn single life. I would
have them to know that matrimony is good, godly, and allow-
able unto all men : yet for all that, the single life ought not
to be despised or condemned, seeing that scripture alloweth
it ; yea, and he affirmeth that it is better than matrimony,
i( it be clean without sin and offence.

Further, we pray here in this petition for good servants,
that God will send unto us good, faithful, and trusty servants;
for they are necessary for this bodily life, that our business
may be done : and those which live in single life have more
need of good trusty servants than those which are married.
Those which are married can better oversee their servants.
For when the man is from home, at the least the wife over-
seelh them, and keepeth them in good order. For I tell you,
servants must be overseen and looked to : if they be not
overseen, what be they ? It is a great gift of God to have
a good servant : for the most part of servants are but eye-
servants ; when their master is gone, they leave off from their
labour, and play the sluggards : but such servants do contrary
to God's commandment, and shall be damned in hell for their
slothfulness, except they repent. Therefore, I say, those that
be unmarried have more need of good servants than those
which be married ; for one of them at the least may always
oversee the family. For, as I told you before, the most part
of servants be eye-servants ; they be nothing when they be
not overseen.

There was once a fellow asked a philosopher a question,
saying, Quomodo saginatur equus 1 " How is a horse made
fat ? " The philosopher made answer, saying, Oculo domini,
"With his master's eye." Not meaning that the horse should
be fed with his master's eye, but that the master should over-
see the horse, and take heed to the horse-keeper, that the
horse might be well fed. For when a man rideth by the way,
and Cometh to his inn, and giveth unto the hostler his horse
to walk, and so he himself sitteth at the table and maketh
good cheer, and forgetteth his horse ; the hostler cometh and
saith, " Sir, how much bread shall I give unto your horse? "
He saith, "Give him two-penny worth." I warrant you, this

On the Lord's Prayer 333

horse shall never be fat. Therefore a man should not say to
the hostler, " Go, give him ; " but he should see himself that
the horse have it. In like manner, those that have servants
must not only command them what they shall do, but they
must see that it be done : they must be present, or else it
shall never be done. One other man asked that same philo-
sopher this question, saying, " What dung is it that maketh
a man's land most fruitful in bringing forth much corn ? "
" Marry," said he. Vestigia domini, " The owner's footsteps."
Not meaning that the master should come and walk up and
down, and tread the ground ; but he would have him to come
and oversee the servants tilling of the ground, commanding
them to do it diligently, and so to look himself upon their
work : this shall be the best dung, saith the philosopher.
Therefore never trust servants, except you may be assured of
their diligence ; for I tell you truly, I can come no where but
I hear masters complaining of their servants. I think verily,
they fear not God, they consider not their duties. Well, I
will burthen them with this one text of scripture, and then go
forward in my matters. The prophet Jeremy saith, Male-
dictus qui facit opus Domini negligenter. Another transla-
tion hath fraudulenter, but is one in effect : " Cursed be he
that doth the work of the Lord negligently or fraudulendy,"
take which you will. It is no light matter, that God pro-
nounceth them to be cursed. But what is " cursed ? " What is
it ? " Cursed " is as much to say as, " It shall not go well with
them ; they shall have no luck ; my face shall be against them."
Is not this a great thing ? Truly, consider it as you list, but
it is no light matter to be cursed of God, which ruleth heaven
and earth. And though the prophet speaketh these words
of warriors going to war, yet it may be spoken of all servants,
yea, of all estates, but specially of servants; for St Paul saith,
Domino Christo servitis : " You servants," saith he, " you serve
the Lord Christ, it is his work." Then, when it is the Lord's
work, take heed how you do it ; for cursed is he that doth it
negligently. But where is such a servant as Jacob was to
Laban ? How painful was he ! How careful for his master's
profit. Insomuch that when somewhat perished, he restored
it again of his own. And where is such a servant as Eleazer
was to Abraham his master ? What a journey had he ! How
careful he was, and when he came to his journey's end, he
would neither eat nor drink afore he had done his master's
message ; so that all his mind was given only to serve his

334 The Fifth Sermon

master, and to do according to his commandments : insomuch
that he would neither eat nor drink till he had done according
to his master's will ! Much like to our Saviour's saying,
Cibus meus est ut faciam voluntatem ejus, qui misit me;
" This is my meat, to do the will of him that sent me." 1
pray you servants, mark this Eleazer well ; consider all the
circumstances of his diligent and faithful service, and follow
it : else if you follow it not you read it to your own con-
demnation. Likewise consider the true service which Joseph,
that young man, did unto his master Potiphar, lieutenant of
the Tower; how faithfully he served, without any guile or
fraud : therefore God promoted him so, that he was made
afterwards the ruler over all Egypt. Likewise consider how
faithful Daniel was in serving king Darius. Alack, that you
servants be stubborn-hearted, and will not consider this ! You
will not remember that your service is the work of the Lord ;
you will not consider that the curse of God hangeth upon
your heads for your slothfulness and negligence. Take heed,
therefore, and look to your duties.

Now, further : whosoever prayeth this prayer with a
good faithful heart, as he ought to do, he prayeth for all
ploughmen and husbandmen, that God will prosper and
increase their labour; for except he give the increase, all
their labour and travail is lost. Therefore it is needful to
pray for them, that God may send his benediction by their
labour ; for without corn and such manner of sustenance we
cannot live. And in that prayer we include all artificers ;
for by their labours God giveth us many commodities which
we could not lack. We pray also for wholesome air. Item,
we pray for seasonable weather. When we have too much
rain, we pray for fair weather : again, when we lack rain,
we pray that God will send rain. And in that prayer we
pray for our cattle, that God will preserve them to our use
from all diseases : for without cattle we cannot live ; we
cannot till the ground, nor have meat : therefore we include
them in our prayer too.

So you see that this prayer containeth innumerable things.
For we pray for all such things as be expedient and needful
for the preservation of this life. And not alone this, but we
have here good doctrine and admonitions besides. For here
we be admonished of the liberality of God our heavenly
Father, which he sheweth daily over us. For our Saviour,
knowing the liberality of God our heavenly Father, com-

On the Lord's Prayer 335

mandeth us to pray. If he would not give us the things
we ask, Christ would not have commanded us to pray. If
he had borne, an ill will against us, Christ would not have
sent us to him. But our Saviour, knowing his liberal heart
towards us, commandeth us to pray, and desire all things
at his hands.

And here we be admonished of our estate and condition,
what we be, namely, beggars. For we ask bread : of whom ?
Marry, of God. What are we then ? Marry, beggars :
the greatest lords and ladies in England are but beggars
afore God. Seeing then that we all are but beggars, why
should we then disdain and despise poor men ? Let us there-
fore consider that we be but beggars ; let us pull down our
stomachs. For if we consider the matter well, we are like
as they be afore God : for St Paul saith, Quid habes quod
non accepisti 1 " What hast thou that thou hast not received
of God ? " Thou art but a beggar, whatsoever thou art : and
though there be some very rich, and have great abundance,
of whom have they it ? Of God. • What saith he, that rich
man ? He saith, " Our Father, which art in heaven, give us
this day our daily bread : " then he is a beggar afore God
as well as the poorest man. Further, how continueth the
rich man in his riches ? Who made him rich ? Marry, God.
For it is written, Benedidio Dei facit divitem ; "The bless-
ing of God maketh rich." Except God bless, it standeth to
no effect : for it is written, Comedent et no?i saturabuntur ;
"They shall eat, but yet never be satisfied." Eat as much
as you will, except God feed you, you shall never be full.
So likewise, as rich as a man is, yet he cannot augment his
riches, nor keep that he hath, except God be with him,
except he bless him. Therefore let us not be proud, for we
be beggars the best of us.

Note here, that our Saviour biddeth us to say, " us."
This " us " lappeth in all other men with my prayer ; for
every one of us prayeth for another. When I say, "Give
us this day our daily bread," I pray not for myself only,
if I ask as he biddeth me ; but I pray for all others. Where-
fore say I not, " Our Father, give me this day my daily
bread ? " For because God is not my God alone, he is a
common God. And here we be admonished to be friendly,
loving, and charitable one to another : for what God giveth,
I cannot say, "This is my own ;" but I must say, "This is
ours." For the rich man cannot say, " This is mine alone.

336

The Fifth Sermon

God hath given it unto me for my own use." Nor yet hath
the poor man any title unto it, to take it away from him.
No, the poor man may not do so ; for when he doth so, he
is a thief afore God and man. But yet the poor man hath
title to the rich man's goods ; so that the rich man ought to
let the poor man have part of his riches to help and to
comfort him withal. Therefore when God sendeth unto me
much, it is not mine, but ours ; it is not given unto me alone,
but I must help my poor neighbours withal.

But here I must ask you rich men a question. How
chanceth it you have your riches ? " We have them of God,"
you will say. But by what means have you them ? "By
prayer," you will say. "We pray for them unto God, and
he giveth us the same." Very well. But I pray you tell
me, what do other men which are not rich ? Pray they not
as well as you do? "Yes," you must say; for you cannot
deny it. Then it appeareth that you have your riches not
through your own prayers only, but other men help you to
pray for them : for they say as well, " Our Father, give
us this day our daily bread," as you do ; and peradventure
they be better than you be, and God heareth their prayer
sooner than yours. And so it appeareth most manifestly,
that you obtain your riches of God, not only through your
own prayer, but through other men's too : other men help
you to get them at God's hand. Then it followeth, that
seeing you get not your riches alone through your own
prayer, but through the poor man's prayer, it is meet that
the poor man should have part of them ; and you ought to
relieve his necessity and poverty. But what meaneth God
by this inequality, that he giveth to some an hundred pound ;
unto this man five thousand pound ; unto this man in a
manner nothing at all ? What meaneth he by this inequality?
Here he meaneth, that the rich ought to distribute his riches
abroad amongst the poor : for the rich man is but God's
officer, God's treasurer : he ought to distribute them accord-
ing unto his Lord God's commandment. If every man were
rich, then no man would do any thing . therefore God
maketh some rich and some poor. Again ; that the rich
may have where to exercise his charity, God made some
rich and some poor : the poor he sendeth unto the rich to
desire of him in God's name help and aid. Therefore, you
rich men, when there cometh a poor man unto you, desiring
your help, think none otherwise but that God hath sent

On the Lord's Prayer 337

him unto you ; and remember that thy riches be not thy
own, but thou art but a steward over them. If thou wilti
not do it, then cometh in St John, which saith : " He that
hath the substance of this world, and seeth his brother lack^
and helpeth him not, how remaineth the love of God in
him ? " He speaketh not of them that have it not, but of
them that have it : that same man loveth not God, if he
help not his neighbour, having wherewith to do it. This is
a sore and hard word. There be many which say with
their mouth, they love God : and if a man should ask here
this multitude, whether they love God or no ; they would say,
" Yes, God forbid else ! " But if you consider their unmerci-
fulness unto the poor, you shall see, as St John said, "the
love of God is not within them." Therefore,, you rich men,,
ever consider of whom you have your riches : be it a
thousand pound, yet you fetch it out of this petition. For
this petition, " Give us this day our daily bread," is God's-
store-house, God's treasure-house : here lieth. all his provi-
sion, and here you fetch it. But ever have in remembrance
that this is a common prayer : a poor man prayeth as well!
as thou, and peradventure God sendeth this riches unto thee
for another man's prayers' sake, which prayeth for thee,,
whose prayer is more effectual than thine own. And there-
fore you ought to be thankful unto other men, which pray
for you unto God, and help you to obtain your riches.
Again, this petition is a remedy against this wicked care-
fulness of men, when they seek how to live, and how to get
their livings, in such wise, like as if there were no God at
all. And then there be some which will not labour as God
hath appointed unto them ; but rather give them to false-
hood ; to sell false ware, and deceive their neighbours ; or
to steal other men's sheep or conies : those fellows are far
wide. Let them come to God's treasure-house, that is tO'
say, let them come to God and call upon him with a good
faith, saying, '* Our Father, give us this day our daily
bread ; " truly God will hear them. For this is the only
remedy that we have here on earth, to come to his treasure-
house, and fetch there such things as we lack. Consider
this word " daily." God promiseth us to feed us daily. If
ye believe this, why use you then falsehood and deceit ?
Therefore, good people, leave your falsehood ; get you rather
to this treasure-house ; then you may be sure of a living :
for God hath determined that all that come unto him..

338

The Fifth Sermon

desiring his help, they shall be holpen ; God will not forget
them. But our unbelief is so great, we will not come unto
him : we will rather go about to get our living with falsehood,
than desire the same of him.

what falsehood is used in England, yea, in the whole
world ! It were no marvel if the 6re from heaven fell upon
us, like as it did upon the Sodomites, only for our false-
hood's sake ! I will tell you of a false practice that was
practised in my country where I dwell. But I will not tell
it you to teach you to do the same, but rather to abhor it :
for those which use such deceitfulness shall be damned world
without end, except they repent. I have known some that
had a barren cow : they would fain have had a great deal of
money for her ; therefore they go and take a calf of another
cow, and put it to this barren cow, and so come to the
market, pretending that this cow hath brought that calf; and
so they sell their barren cow six or eight shillings dearer
than they should have done else. The man which bought
the cow Cometh home : peradventure he hath a many of
children, and hath no more cattle but this cow, and thinketh
he shall have some milk for his children ; but when all things
cometh to pass, this is a barren cow, and so this poor man is
deceived. The other fellow, which sold the cow, thinketh
himself a jolly fellow and a wise merchant ; and he is called
one that can make shift for himself But I tell thee, whoso-
ever thou art, do so if thou lust, thou shalt do it of this
price, — thou shalt go to the devil, and there be hanged on the
fiery gallows world without end : and thou art as very a thief
as when thou takest a man's purse from him going by the
way, and thou sinnest as well against this commandment,
Non fades furtum, " Thou shalt do no theft." But these
fellows commonly, which use such deceitfulness and guiles, can
speak so finely, that a man would think butter should scant
melt in their mouths

1 tell you one other falsehood. I know that some husband
men go to the market with a quarter of corn : now they
would fain sell dear the worst as well as the best ; therefore
they use this policy : they go and put a strike ^ of fine malt
or corn in the bottom of the sack, then they put two strikes
of the worst they had ; then a good strike aloft in the sack's
mouth, and so they come to the market. Now there cometh

-a buyer, asking, " Sir, is this good malt ? " "I warrant you,"

' a bushel.

On the Lord's Prayer 339

saith he, " there is no better in this town." And so he
selleth all his malt or corn for the best, when there be but
two strikes of the best in his sack. The man that buyeth it
thinketh he hath good malt, he cometh home : when he
putteth the malt out of the sack, the strike which was in the
bottom covereth the ill malt which was in the midst ; and
so the good man shall never perceive the fraud, till he cometh
to the occupying of the corn. The other man that sold it
taketh this for a policy : but it is theft afore God, and he
is bound to make restitution of so much as those two strikes
which were naught were sold too dear ; so much he ought to
restore, or else he shall never come to heaven, if God be true
in his word.

I could tell you of one other falsehood, how they make
wool to weigh much : but I will not tell it you. If you learn
to do those falsehoods whereof I have told you now, then
take the sauce with it, namely, that you shall never see the
bliss of heaven, but be damned world without end, with the
devil and all his angels. Now go when it please you, use
falsehood. But I pray you, wherefore will you deceive your
neighbour, whom you ought to love as well as your own
self? Consider the matter, good people, what a dangerous
thing it is to fall into the hands of the ever-living God.
Leave falsehood : abhor it. Be true and faithful in your
calling. Quarite regnum Dei, et justitiam ejus, et cetera omnia
adjicientur vobis : " Seek the kingdom of God, and the
righteousness thereof, then all things necessary for you shall
come unto you unlooked for."

Therefore in this petition, note first God's goodness,
how gentle he is towards us ; insomuch that he would have
us to come unto him and take of him all things. Then again,
note what we be, namely, beggars, for we beg of him ; which
admonisheth us to leave stoutness and proudness, and to be
humble. Note what is, " our ; " namely, that one prayeth for
another, and that this storehouse is common unto all men.
Note again, what we be when we be false ; — the children of
the devil, and enemies unto God.

There be some men which would have this petition not to
import or contain these bodily things, as things which be
too vile to be desired at God's hand ; therefore they expound
it altogether spiritually, of things pertaining unto the soul
only : which opinion, truly, I do not greatly like. For shall
I trust God for my soul, and shall I not trust him for my

340 The Fifth Sermon

body ? Therefore I take it, that all things necessary to soul
and body are contained in this petition : and we ought to seek
all things necessary to our bodily food only in this storehouse.

But you must not take my sayings after such sort, as
though you should do nothing but sit and pray ; and yet you
should have your dinner and supper made ready for you.
No, not so : but you must labour, you must do the work of
your vocation. Qiicerite regnum Dei, "Seek the kingdom of
heaven : " you must set those two things together, works and
prayer. He that is true in his vocation, doing according as
God willeth him to do, and then prayeth unto God, that
man or woman may be assured of their living ; as sure, I
say, as God is God. As for the wicked, indeed God of his
exceeding mercy and liberality findeth them ; and sometimes
they fare better than the good man doth : but for all that
the wicked man hath ever an ill conscience ; he doth wrong
unto God ; he is an usurper, he hath no right unto it. The
good and godly man he hath right unto it ; for he cometh
by it lawfully, by his prayer and travail. But these covetous
men, think ye, say they this prayer with a faithful heart,
" Our Father, which art in heaven ; Give us this day our
daily bread ? " Think ye they say it from the bottom of
their hearts ? No, no ; they do but mock God, they laugh
him to scorn, when they say these words. For they have
their bread, their silver and gold in their coffers, in their
chests, in their bags or budgets ; therefore they have no
savour of God : else they would shew themselves liberal unto
their poor neighbours; they would open their chests and
bags, and lay out and help their brethren in Christ. They be
as yet but scorners : they say this prayer like as the Turk
might say it.

Consider this word, " Give." Certainly, we must labour,
yet we must not so magnify our labour as though we gat
our living by it. For labour as long as thou wilt, thou shalt
have no profit by if, except the Lord increase thy labour.
Therefore we must thank him for it ; he doth it ; he giveth it.
To whom ? Laboranti et poscenti, " Unto him that laboureth
and prayeth." That man that is so disposed shall not lack,
as he saith, Dabit Spiritutn Sanctum poscentibus illurn ; "^He
will give the Holy Ghost unto them that desire the same."
Then, we must ask ; for he giveth not to sluggards. Indeed^
they have his benefits ; they live wealthily : but,, as I told
you afore, they have it with an ill conscience,, not lawfully.

On the Lord's Prayer 341

Therefore Christ saith, Solem suum oriri sinit super justos
et injustos ; " He suffers his sun to rise upon the just and
unjust" Also, Nemo scit an odio vel afnore sit dignus ; " We
cannot tell outwardly by these worldly things, which be in
the favour of God, and which be not ; " for they be common
unto good and bad : but the wicked have it not with a good
conscience ; the upright, good man hath his living through
his labour and faithful prayer. Beware that you trust not
in your labour, as though ye got your living by it : for, as St
Paul saith. Qui plantat nihil est, neque qui rigat, sed qui dat
incrementum Deus ; " Neither he that planteth is aught, nor
he that watereth, but God that giveth the increase." Except
God give the increase, all our labour is lost. They that
be the children of this world, as covetous persons, extortioners,
oppressors, caterpillars, usurers, think you they come to
God's storehouse ? No, no, they do not ; they have not the
understanding of it ; they cannot tell what it meaneth. For
they look not to get their livings at God's storehouse, but
rather they think to get it with deceit and falsehood, with
oppression, and wrong doings. For they think that all
things be lawful unto them ; therefore they think that though
they take other men's goods through subtilty and crafts, it
is no sin. But I tell you, those things -which we buy, or
get with our labour, or are given us by inheritance, or
otherways, those things be ours by the law ; which maketh
nieum and tuum, mine and thine. Now all things gotten
otherwise are not ours ; as those things which be gotten by
crafty conveyances, by guile and fraud, by robbery and
stealing, by extortion and oppression, by hand-making, or
howsoever you come by it beside the right way, it is not
yours ; insomuch that you may not give it for God's sake, for
God hateth it.

But you will say, " What shall we do with the good
gotten by unlawful means ? " Marry, I tell thee : make
restitution ; which is the only way that pleaseth God. O
Lord, what bribery, falsehood, deceiving, false getting of
goods is in England ! And yet for all that, we hear nothing
of restitution ; which is a miserable thing. I tell you, none
of them which have taken their neighbour's goods from him
by any manner of falsehood, none of them, I say, shall be
saved, except they make restitution, either in affect or effect ;
in effect, when they be able; in affect when they be not
able in no wise. Ezekiel saith. Si impius egerit pcenitentiam,

342 The Fifth Sermon

et rapinam reddiderit ; "When the ungodly doth repent, and
restoreth the goods gotten wrongfully and unlawfully," For
unlawful goods ought to be restored again : without restitu-
tion look not for salvation. AJso, this is a true sentence
used of St Augustine, Non remittetur peccatum, nisi restituatur
ablatum ; " Robbery, falsehood, or otherwise ill-gotten goods,
cannot be forgiven of God, except it be restored again."
Zacheus, that good publican, that common officer, he gave a
good ensample unto all bribers and extortioners. I would
they all would follow his ensample ! He exercised not open
robbery ; he killed no man by the way ; but with crafts and
subtilties he deceived the poor. When the poor men came
to him, he bade them to come again another day ; and so
delayed the time, till at the length he wearied poor men,
and so gat somewhat of them. Such fellows are now, in
our time, very good cheap ; but they will not learn the
second lesson. They have read the first lesson, how Zachee
was a bribe-taker ; but they will not read the second : they
say A, but they will not say B. What is the second lesson ?
Si quern defraudavi, reddam quadruplum ; " If I have deceived
any man, I will restore it fourfold." But we may argue
that they be not such fellows as Zacheus was, for we hear
nothing of restitution ; they lack right repentance.

It is a wonderful thing to see, that christian people will
live in such an estate, wherein they know themselves to be
damned : for when they go to bed, they go in the name of the
devil. Finally, whatsoever they do, they do it in his name,
because they be out of the favour of God. God loveth them
not ; therefore, I say, it is to be lamented that we hear
nothing of restitution. St Paul saith, Qui furabatur non
amplius furetur ; "He that stale, let him steal no more."
Which words teach us, that he which hath stolen or deceived,
and keepeih it, he is a strong thief so long till he restore again
the thing taken ; and shall look for no remission of his sins
at God's hand, till he hath restored again such goods. There
be some which say, " Repentance or contrition will serve ;
it is enough when I am sorry for it." Those fellows cannot
tell what repentance meaneth. Look upon Zacheus : he did
repent, but restitution by and by followed. So let us do
too ; let us live uprightly and godly ; and when we have
done amiss, or deceived any body, let us make restitution.
And after, beware of such sins, of such deceitfulness ; but
rather let us call upon God, and resort to his storehouse,

On the Lord's Prayer 343

and labour faithfully and truly for our livings. Whosoever
is so disposed, him God will favour, and he shall lack
nothing : as for the other impenitent sluggards, they be
devourers and usurpers of God's gifts, and therefore shall be
punished, world without end, in everlasting fire.

Remember this word " our : " what it meaneth I told you.
And here I have occasion to speak of the proprieties of things :
for I fear, if I should leave it so, some of you would report
me wrongfully, and affirm, that all things should be common.
I say not so. Certain it is, that God hath ordained pro-
prieties of things, so that that which is mine is not thine;
and what thou hast I cannot take from thee. If all things
were common, there could be no theft, and so this command-
ment, Non fades furtum, " Thou shalt not steal," were in
vain. But it is not so : the laws of the realm make meum
et tuurn, mine and thine. If I have things by those laws,
then I have them well. But this you must not forget, that
St Paul saith, Sitis necessitatibus sanctoruin commu7iicantes ;
,' Relieve the necessity of those which have need." Things
are not so common, that another man may take my goods
from me, for this is theft ; but they are so common, that we
ought to distribute them unto the poor, to help them, and to
comfort them with it. We ought one to help another ; for
this is a standing sentence : Qui habuerit substantiam hujus
mundi, et viderit fratrem suum necessitatem habere^ et clauserit
viscera sua ab eo, quomodo caritas Dei manet in eo7 " He
that hath the substance of this world, and shall see his
brother to have need, and shutteth up his entire affection
from him, how dwelleth the love of God in him ? " There
was a certain manner of having things in common in the
time of the apostles. For some good men, as Barnabas was,
sold their lands and possessions, and brought the money unto
the apostles : but that was done for this cause, — there was
a great many of christian people at that time entreated very
ill, insomuch that they left all their goods : now, such folic
came unto the apostles for aid and help ; therefore those
which were faithful men, seeing the poverty of their brethren,
went and sold that that they had, and spent the money
amongst such poor which were newly made Christians.
Amongst others which sold their goods there was one Ana-
nias and Saphira his wife, two very subtile persons : they went
and sold their goods too ; but they played a wise part : they
would not stand in danger of the losing of all their goods ;

344 The Fifth Sermon

therefore they agreed together, and took the one part from
the money, and laid it up ; with the other part they came
to Peter, affirming that to be the whole money. For they
thought in their hearts, like as all unfaithful men do, " We
cannot tell how long this religion shall abide ; it is good to
be wise, and keep somewhat in store, whatsoever shall happen."
Now Peter, knowing by the Holy Ghost their falsehood, first
slew him with one word, and after her too : which indeed is
a fearful ensample, whereby we should be monished to be-
ware of lies and falsehood. For though God punish thee
not by and by, as he did this Ananias, yet he shall find thee ;
surely he will not forget thee. Therefore learn here to take
heed of falsehood, and beware of lies. For this Ananias, this
wilful Ananias, I say, because of this wilful he, went to hell
with his wife, and there shall be punished world without
end. "Where you see what a thing it is to make a lie. This
Ananias needed not to sell his lands, he had no such com-
mandment : but seeing he did so, and then came and brought
but half the price, making a pretence as though he had
brought all, for that he was punished so grievously. O what
lies are made now-a-days in England, here and there in the
markets ! truly it is a pitiful thing that we nothing consider
it. This one ensample of Ananias and Saphira, their punish-
ment, is able to condemn the whole world.

You have heard now, how men had things in common
in the first church : but St Paul he teacheth us how things
ought to be in common amongst us, saying, Siiis necessita-
tibus sanctorum communicantes ; " Help the necessity of those
which be poor." Our good is not so ours that we may do
with it what us listeth ; but we ought to distribute it unto
them which have need. No man, as I told you before,
ought to take away my goods from me ; but I ought to
distribute that that I may spare, and help the poor withal.
Communicantes ftecessitatibus, saith St Paul ; " Distribute
them unto the poor," let them lack nothing ; but help them
with such things as you may spare. For so it is written,
Cui plus datum est, plus requiretur ab illo ; " He that hath
much, must make account for much ; and if he have not spent
it well, he must make the heavier account." But I speak
not this to let poor folks from labour ; for we must labour
and do the works of our vocation, every one in his calling :
for so it is written, Labores manuum tuarum manducabis, et
bene tibi erit, "Thou shalt eat thy hand-labour, and it shall

On the Lord's Prayer 345

go well with thee." That is to say, every man shall work
for his living, and shall not be a sluggard, as a great many
be : every man shall labour and pray ; then God will send
him his living. St Paul saith, Qiii non laborat, non comedat ;
" He that laboureth not, let him not eat." Therefore those
lubbers which will not labour, and might labour, it is a good
thing to punish them according unto the king's most godly
statutes. For God himself saith, In sudore vultus tut vesceris
pane tuo ; " In the sweat of thy face thou shalt eat thy bread."
Then cometh in St Paul, who saith, Magis autem laboret, ut
det indigentibus ; "Let him labour the sorer, that he may
have wherewith to help the poor." And Christ himself saith,
Melius est dare quam accipere ; "It is better to give than
to take." So Christ, and all his apostles, yea, the whole
scripture admonisheth us ever of our neighbour, to take heed
of him, to be pitiful unto him : but God knoweth there be a
great many which care little for their neighbours. They do
like as Cain did, when God asked him, " Cain, where is thy
brother Abel?" "What," saith he, "am I my brother's
keeper?" So these rich franklings,^ these covetous fellows,
they scrape all to themselves, they think they should care
for nobody else but for themselves : God commandeth the
poor man to labour the sorer, to the end that he may be able
to help his poor neighbour : how much more ought the rich
to be liberal unto them !

But you will say, " Here is a marvellous doctrine, which
commandeth nothing but ' Give, Give : ' if I shall follow this
doctrine, I shall give so much, that at the length I shall
have nothing left for myself." These be words of infidelity ;
he that speaketh such words is a faithless man. And I pray
you, tell me, have ye heard of any man that came to poverty,
because he gave unto the poor ? Have you heard tell of such
a one ? No, I am sure you have not. And I dare lay my
head to pledge for it, that no man living hath come, or shall
hereafter come to poverty, because he hath been liberal in
helping the poor. For God is a true God, and no liar : he
promiseth us in his word, that we shall have the more by
giving to the needy. Therefore the way to get is to scatter
that that you have. Give, and you shall gain. If you ask me,
" How shall I get riches ?" I make thee this answer : " Scat-
ter that that thou hast; for giving is gaining." But you must
take heed, and scatter it according unto God's will and
' A man above a vassal ; a freeholder.

346

The Fifth Sermon

pleasure; that is, to relieve the poor withal, to scatter it
amongst the flock of Christ. Whosoever giveth so shall
surely gain : for Christ saith. Date, et dahitur vobis ; " Give,
and it shall be given unto you." DaHtur, " it shall be
given unto you." This is a sweet word, we can well away
with that ; but how shall we come by it ? Date, " Give."
This is the way to get, to relieve the poor. Therefore this
is a false and wicked proposition, to think that with giving
unto the poor we shall come to poverty. What a giver was
Loth, that good man : came he to poverty through giving ?
No, no ; he was a great rich man. Abraham, the father of
all believers, what a liberal man was he ; insomuch that he
sat by his door watching when anybody went by the way,
that he might call him, and relieve his necessity ! What,
came he to poverty ? No, no : he died a great rich man.
Therefore let us follow the ensample of Loth and Abraham :
let us be liberal, and then we shall augment our stock. For
this is a most certain and true word. Date, et dabitur vobis ;
" Give, and it shall be given unto you." But we believe it
not ; we cannot away with it. The most part of us are more
given to take from the poor, than to relieve their poverty.
They be so careful for their children, that they cannot tell
when they be well. They purchase this house and that
house ; but what saith the prophet ? V(b, qui conjungitis
domum domui ; " Woe be unto you that join house to house ! "
the curse of God hangeth over your heads. Christ saith.
Qui diligit patrem vel matrein vel filios plus quam me non
est me dignus ; " He that loveth his father or mother or
children more than me, he is not meet for me." Therefore
those which scrape and gather ever for their children, and in
the mean season forget the poor, whom God would have
relieved ; those, I say, regard their children more than God's
commandments : for their children must be set up, and the
poor miserable people is forgotten in the mean season. There
is a common saying amongst the worldlings, Happy is that
child whose father goeth to the devil : but this is a worldly
happiness. The same is seen when the child can begin with
two hundred pound, whereas his father began with nothing :
it is a wicked happiness, if the father gat those goods wick-
edly. And there is no doubt but many a father goeth to
the devil for his child's sake ; in that he neglected God's
commandment, scraped for his child, and forgat to relieve his
poor miserable neighbour. We have in scripture, Qui mise-

On the Lord's Prayer 347

retur pauperis^ fceneratur Deo ; " Whosoever hath pity over
the poor, he lendeth unto God upon usury : " that is to say,
God will give it unto him again with increase : this is a
lawful and godly usury.

Certain it is, that usury was allowed by the laws of this
realm ; yet it followed not that usury was godly, nor allowed
before God. For it is not a good argument, to say, " It is
forbidden to take ten pounds of the hundred, ergo, I may
take five : " like as a thief cannot say, " It is forbidden in the
law to steal thirteen-pence half-penny ; ergo, I may steal six-
pence, or three-pence, or two-pence." No, no ; this reason-
ing will not serve afore God : for though the law of this
realm hangeth him not, if he steal four-pence, yet for all
that he is a thief before God, and shall be hanged on the
fiery gallows in hell. So he that occupieth usury, though by
the laws of this realm he might do it without punishment,
(for the laws are not so precise,) yet for all that he doth
wickedly in the sight of God. For usury is wicked before
God, be it small or great ; like as theft is wicked. But I
will tell you how you shall be usurers to get much gain.
Give it unto the poor; then God will give it to thee with
gain. Give twenty pence, and thou shalt have forty pence.
It shall come again, thou shalt not lose it ; or else God is not
God. What needeth it to use such deceitfulness and false-
hood to get riches ? Take a lawful way to get them ; that
is, to scatter this abroad that thou hast, and then thou shalt
have it again with great gain : quadruplum, " four times,"
saith scripture. Now God's word saith, that I shall have
again that which I laid out with usury, with gain. Is it true
that God saith ? Yes : then let me not think, that giving unto
the poor doth diminish my stock, when God saith the contrary,
namely, that it shall increase ; or else we make God a liar.
For if I believe not his sayings, then by mine infidelity I
make him a liar, as much as is in me. Therefore learn here
to commit usury : and specially you rich men, you must
learn this lesson well ; for of you it is written, " Whosoever
hath much, must make account for much." And you have
much, not to that end, to do with it what you lust ; but you
must spend it as God appointeth you in his word to do : for
no rich man can say before God, " This is my own." No, he
is but an officer over it, an almoner, God's treasurer. Our
Saviour saith, Omnis qui reliquerit agrum, cr'^., centuplum
accipiet ; "Whosoever shall leave his field, shall receive it

348 The 'Fifth Sermon

again an hundred fold." As, if I should be examined now of
the papists, if they should ask me, " Believe you in the
mass ? " I say, " No ; according unto God's word, and my
conscience, it is naught, it is but deceitfulness, it is the devil's
doctrine." Now I must go to prison, I leave all things
behind me, wife and children, goods and land, and all my
friends : I leave them for Christ's sake, in his quarrel. What
saith our Saviour unto it? Centuplum accipiet ; "I shall have
an hundred times so much." Now though this be spoken in
such wise, yet it may be understood of alms-giving too. For
that man or woman that can find in their hearts for God's
sake to leave ten shillings or ten pounds, they shall have " an
hundred-fold again in this life, and in the world to come life
everlasting." If this will not move our hearts, then they are
more than stony and flinty ; then our damnation is just and
well deserved. For to give alms, it is like as when a man
Cometh unto me, and desireth an empty purse of me : I lend
him the purse, he cometh by and by and bringeth it full of
money, and giveth it me ; so that I have now my purse
again, and the money too. So it is to give alms : we lend
an empty purse, and take a full purse for it. Therefore let
us persuade ourselves in our hearts, that to give for God's
sake is no loss unto us, but great gain. And truly the poor
man doth more for the rich man in taking things of him, than
the rich doth for the poor in giving them. For the rich
giveth but only worldly goods, but the poor giveth him by
the promise of God all felicity.

Quotidianum, "Daily." Here we learn to cast away all
carefulness, and to come to this storehouse of God, where we
shall have all things competent both for our souls and bodies.
Further, in this petition we desire that God will feed not only
our bodies, but also our souls ; and so we pray for the office
of preaching. For like as the body must be fed daily with
meat, so the soul requireth her meat, which is the word of
God. Therefore we pray here for all the clergy, that they
may do their duties, and feed us with the word of God
according to their calling.

Now I have troubled you long, therefore I will make an
end. I desire you remember t© resort to this storehouse :
whatsoever ye have need of, come hither ; here are all fhings
necessary for your soul and body, only desire them. But
you have heard how you must be apparelled; you must
labour and do your duties, and then come, and you shall find

On the Lord's Prayer 349

all things necessary for you : and specially now at this time
let us resort unto God ; for it is a great drought, as we think,
and we had need of rain. Let us therefore resort unto our
loving Father, which promiseth, that when we call upon him
with a faithful heart, he will hear us. Let us therefore
desire him to rule the matter so, that we may have our
bodily sustenance. We have the ensample of Elias, whose
prayer God heard. Therefore let us pray this prayer, which
our Saviour and Redeemer Jesus Christ himself taught us,
saying, " Our Father, which art in heaven," &c. Ainen.

SERMONS ON THE LORD'S PRAYER.

The Sixth Sermon upoti the Lord's Prayer, made by Master
Hugh Latimer.

Et remitle tiobis debita nostra, sicut et nos remittimus debitoribus nostris.

Matthew vi. 12.

And forgive us our trespasses, as we forgive them that trespass against us.

This is a very good prayer, if it be said in faith with the
whole heart. There was never none that did say it with
the heart, but he had forgiveness ; and his trespasses and all
his sins were pardoned and taken from him. As touching
the former petitions, I told you that many things were con-
tained in them ; which you may perceive partly by that I
have said, and partly by gatherings and conjectures. Truly
there is a great doctrine in it ; yet we think it to be but a
light matter to understand the Lord's prayer : but it is a
great thing. Therefore I would have you to mark it well :
but specially keep in your remembrance, how our Saviour
teacheth us to know the liberality of God, how God hath
determined to help us ; insomuch that we shall lack nothing,
if we come to his treasure-house, where is locked up all things
necessary for our souls and bodies. Farther, consider by the
same petition that we be but beggars altogether. For the
best of us hath need to say daily, " Our Father, give us this
day our daily bread." I would these proud and lofty fellows
would consider this, namely, that they be but beggars ; as
St Paul saith. Quid habes quod non accepisti? "What have
ye, that you have not gotten with begging ? " Yet most,
above all things, I would have you to consider this word
" our ; " for in that word are contained great mysteries and
much learning. All those that pray this prayer, that is to
say, all christian people, help me to get my living at God's
hand ; for when they say " our," they include me in their
prayers. Again, consider the remedy against carefulness ;
which is to trust in God, to hang upon him, to come to his

350

Sixth Sermon on the Lord's Prayer 351

treasure-house ; and then to labour, and to do the works of
our vocation : then undoubtedly God will provide for us, we
shall not lack. Therefore learn to trust upon the Lord, and
leave this wicked carefulness, whereof our Saviour monisheth
us. Specially, I would have you to consider what a wicked
opinion this is, to fantasy that giving to the poor is a
diminishing of our goods. I told you of late of the pro-
prieties of things, how things be ours, and how they be not
ours. All those things which we have, either by labour or by
inheritance, or else by gifts, or else by buying, all those things
which we have by such titles be our own ; but yet not so
that we may spend them according to our own pleasure.
They be ours upon the condition that we shall spend them
to the honour of God, and the relieving of our neighbours.
And here I spake of restitution ; how we ought to make
amends unto that man whom we have deceived, or taken
goods wrongfully from him. There be some men which think
there is no other theft but only taking of purses, and kiUing
men by the way, or stealing other men's good. Those men
are much deceived ; for there be varia genera furtt, " A
great number of thieves." What was this but a theft, when
Esay saith, Principes tui infideles, socii furum ; " Thy
princes are infidels, and are companions with thieves ? " This
was a theft, but it was not a common theft ; it was a lordly
theft : they could tell how to weary men, and so to take
bribes of them. Such a one was Zachee : he robbed not
men by the highway, but he was an oppressor, and forced
men to pay more than they ought to pay ; which his so
doing was as well a theft, as if he had robbed men by the
highway. There be many which follow Zachee in his illness,
but there be but few, or none at all, which will follow him
in his goodness : Si quern defraudavi, reddam quadruplum ;
" If I have deceived any man, I will pay it again fourfold."
I would wish that all bribers and false tollers would follow
his ensample. But I tell you, without restitution there is no
salvation. This is a certain sentence, allowed and approved,
first, by the holy scripture ; secondarily, by all the writers
that ever wrote upon scripture. Yea, the very school-doctors,
as bad as they were, yet they never contraried in that, but
said : Restitutiones fam<z ac rerujn sunt opera debita ; " We
ought to make restitution of a man's good name, and of his
goods taken from him wrongfully : " that is to say, when we
have slandered any body, we ought to make him amends.

352 The Sixth Sermon

Item, also, when we have taken any man's goods wrongfully,
we ought to make him amends ; else we shall never be saved :
for God abhorreth me, and all things that I do are abominable
V>*:^fore him.

""Remitte. Who is in this world which hath not need to
say, " Lord, forgive me ? " No man living, nor never was,
nor shall be, our Saviour only excepted : he was Agnus im-
maculaius, " An undefiled Lamb." I remember a verse
which I learned almost forty years ago, which is this : Scept
precor mortem, 7nortem quoque deprecor idem ; "I pray many
times for death to come ; and again I pray, that he shall not
come." This verse doth put diversity \n precor and deprecor :
precor is, when I would fain have a thing ; deprecor is, when
I would avoid it. Like as Elias the prophet, when Jezabel
had killed the prophets of the Lord ; Elias, being in a hole
in the mount, desired of God to die ; and this is precor.
Now deprecor is his contrarium ; when I would avoid the
thing, then I use deprecor. Now in the Lord's prayer, till
hither we have been in precor ; that is to say, we have de-
sired things at God's hand. Now cometh deprecor ; I desire
him now to remove such things which may do me harm : ai
sin, which doth harm ; therefore I would have him to take
away my trespasses. Now who is in this world, or ever
hath been, which hath not need to say this deprecor; to
desire God to take from him his sins, to " forgive him his
trespasses ? " Truly, no saint in heaven, be they as holy as
ever they will, yet they have had need of this deprecor ;
they have had need to say, " Lord, forgive us our tres-
passes." Now you ask, wherein standeth our righteousness ?
Answer : in that, that God forgiveth unto us our unrighteous-
ness. Wherein standeth our goodness ? In that, that God
taketh away our illness ; so that our goodness standeth in
his goodness.

In the other petition we desire all things necessary for
our bodily life, as long as we be here in this world : U?ius-
quisque enim tempus cerium habei prcedefiniium a Domino ;
" For every man hath a certain time appointed him of God,
and God hideth that same time from us." For some die in
young age, some in old age, according as it pleaseth him.
He hath not manifested to us the time, because he would
have us at all times ready : else if I knew the time, I would
presume upon it, and so should be worse. But he would
have us ready at all times, and therefore he hideth the time

On the Lord's Prayer 353

c^ our death from us. And it is a common saying, " There
do' come as many skins of calves to the market, as there do
of bulls or kine." But of that we may be sure, there shall
not fall one hair from our head without his will ; and
shall not die before the time that God hath appointed unto
us : which is a comfortable thing, specially in time of sickness
or wars. For there be many men which are afraid to go to
war, and to do the king service, for they fear ever they shall
be slain. Item, vicars and parsons be afraid when there
cometh a sickness in the town ; therefore they were wont
commonly to get themselves out of the way, and send a
friar thither, which did nothing else but rob and spoil
them : which doings of the vicar was damnable ; for it was
a diffidence and a mistrust in God. Therefore, ye vicars,
parsons, or curates, what name soever you bear, when
there cometh any sickness in your town, leave not your
flock without a pastor, but comfort them in their distress ;
and believe certainly, that with your well-doings you cannot
shorten your lives. Likewise, thou subject, when thou art
commanded by the king or his officers to go to war, to
fight against the king's enemies ; go with a good heart and
courage, not doubting but that God will preserve thee, and
that thou canst not shorten thy life with well-doing. Per-
adventure God hath appointed thee to die there, or to be
slain : happy art thou when thou diest in God's quarrel.
For to fight against the king's enemies, being called unto it
by the magistrates, it is God's service : therefore when thou
diest in that service with a good faith, happy art thou.
There be some which say, when their friends are slain in
battle, " Oh, if he had tarried at home, he should not have
lost his life." These sayings are naught : for God hath
appointed every man his time. To go to war in presump-
tuousness, without an ordinary calling, such going to war I
allow not : but when thou art called, go in the name of the
Lord ; and be well assured in thy heart that thou canst not
shorten thy life with well-doing.

Remitte, " Forgive us." Here we sue for our pardon ;
and so we acknowledge ourselves to be offenders: for the
unguilty needeth no pardon. This pardon, or remission of
sins, is so necessary, that no man can be saved without
it. Therefore of remission standeth the christian man's
life : for so saith David, Beati quorum remissce sunt ini.jui-
tates, et quorum tecia sunt peccata ; " They are blessed of

M

354 The Sixth Sermon

God whose iniquities are forgiven, and whose sins are
covered." He saith not, Blessed be they which have never
sinned : for where dwell such fellows which never sinned ?
Marry, no where ; they are not to be gotten. Here the
prophet signified that all we be sinners ; for he saith, quorum
peccata sunt remissa, "whose sins are pardoned." And
here we be painted out in our colours, else we would be
proud; and so he saith in the gospel, Cum sitis mali,
" Forasmuch as ye be all evil." There he giveth us our
own title and name, calling us wicked and ill. There is
neither man nor woman that can say they have no sin ;
for we be all sinners. But how can we hide our sins ?
Marry, the blood of our Saviour Jesus Christ hideth our
sins, and washeth them away. And though one man had
done all the world's sins since Adam's time, yet he may be
remedied by the blood of Jesus Christ : if he believe in him,
he shall be cleansed from all his sins. Therefore all our
comfort is in him, in his love and kindness. For St Peter
saith, Caritas operit multitudinem peccatorum ; " Charity
covereth the multitude of sins." So doth indeed the love of
our Saviour Jesu Christ : his love towards us covereth and
taketh away all our sins; insomuch that the almighty God
shall not condemn us, nor the devil shall not prevail against
us. Our nature is ever to hide sin, and to cloak it ; but
this is a wicked hiding, and this hiding will not serve.
Videt et requiret ; " He seeth our wickedness, and he will
punish it : " therefore our hiding cannot serve us. But if
you be disposed to hide your sins, I will tell you how you
shall hide them. First, acknowledge them ; and then believe
in our Saviour Christ ; put him in trust withal : he will pacify
his Father ; for " to that end he came into the world, to
save sinners." This is the right way to hide sins ; not to go
and excuse them, or to make them no sins. No, no ;
the prophet saith, Beatus vir cut Dominus non imputat
iniquitatem ; " Blessed is that man to whom the Lord
imputeth not his sins." He saith not, " Blessed is he that
did never sin ; " but, " Blessed is he to whom sin is not
imputed."

And so here in this petition we pray for remission of our
sins ; which is so requisite to the beginning of the spiritual
life, that no man can come thereto, except he pray for re-
mission of his sins ; which standeth in Christ our Redeemer :
he hath washen and cleansed our sins ; by him we shall be

On the Lord's Prayer 355

clean. But how shall we come to Christ ? How shall we
have him ? I hear that he is beneficial, as scripture witness-
eth : Copiosa est apud Deum redemptio ; " There is full and
plenteous redemption by him." But how shall I get that?
how shall I come unto it ? By faith. Faith is the hand
wherewith we receive his benefits ; therefore we must needs
have faith. But how shall we obtain faith ? Faith indeed
bringeth Christ, and Christ bringeth remission of sins ; but
how shall we obtain faith ? Atiswer : St Paul teacheth us
this, saying : J^i'des ex auditu, " Faith cometh by hearing
God's word." Then if we will come to faith, we must hear
God's word : if God's word be necessary to be heard, then
we must have preachers which be able to tell us God's
word. And so it appeareth, that in this petition we pray
for preachers ; we pray unto God, that he will send men
amongst us, which may teach us the way of everlasting life.
Truly it is a pitiful thing to see schools so neglected, scholars
not maintained : every true Christian ought to lament the
same. But I have a good hope, since God hath done greater
things in taking away and extirping out all popery, that he
will send us a remedy for this matter too. I hope he will
put into the magistrates' heart to consider these things;
for by this office of preaching God sendeth faith. The
office is the office of salvation ; for "it hath pleased God" per
stidtitiam prcEdicatio7iis salvos facere credentes, " by the
foolishness of preaching to save the believers." So, I say^
we pray for this office which bringeth faith. Faith brin^r
eth to Christ; Christ bringeth remission of sins; remissi(H»
of sins bringeth everlasting life.

O, this is a godly prayer, which we ought at all times to
say, for we sin daily; therefore we had need to say daily,
" Forgive us our trespasses ; " and, as David i^ai^ Ne intres
in judicium cum servo tuo, " Lord, enter not into judgment
with thy servant;" for we be not able to abide his judgment.
If it were not for this pardon, which we have in our Saviour
Jesu Christ, we should all perish eternally. For when this
word, Remitte, was spoken with a good faith and with a
penitent heart, there was never man but he was heard. If
Judas, that traitor, had said it with a good faith, it should
have saved him ; but he forgot that point. He was taught
it indeed ; our Saviour himself taught him to pray so, but he
forgot it again. Peter, he remembered that point : he cried,
Remitte^ " Lord forgive me ; " and so he obtained his pardon.

356

The Sixth Sermon

And so shall we do : for we be ever in that case, that we
have need to say, Remiife, " Lord, forgive us ; " for we ever
do amiss.

But here is one addition, one hanger on : " As we forgive
them that trespass against us." What meaneth this ? Indeed
it soundeth after the words, as though we might or should
merit remission of our sins with our forgiving. As for an
ensample : That man hath done unto me a foul turn, he hath
wronged me ; at the length he acknowledgeth his folly, and
Cometh to me, and desireth me to forgive him ; I forgive him.
Do I now, in forgiving my neighbour his sins which he hath
done against me, do I, I say, deserve or merit at God's hand
forgiveness of my own sins ? No, no ; God forbid ! for if
this should be so, then farewell Christ : it taketh him clean
away, it diminisheth his honour, and it is very treason
wrought against Christ. This hath been in times past taught
openly in the pulpits and in the schools ; but it was very
treason against Christ : for in him only, and in nothing else,
neither in heaven nor in earth, is our remission ; unto him
only pertaineth this honour. For remission of sins, wherein
consisteth everlasting life, is such a treasure, that passeth all
men's doings : it must not be our merits that shall serve, but
his. He is our comfort : it is the majesty of Christ, and his
blood-shedding, that cleanseth us from our sins. Therefore,
whosoever is minded contrary unto this, Fadus est reus Icesa
majestatis ; " he robbeth Christ of his majesty," and so cast
eth himself into everlasting danger. For though the works
which we do be good outwardly, and God be pleased with
them, yet they be not perfect : for we believe unperfectly,
we love unperfectly, we suffer unperfectly, not as we ought
to do ; and so all things that we do are done unperfectly.
But our Saviour, he hath so remedied the matter, and taken
away our unperfectness, that they be counted now before
God most perfect and holy, not for our own sake, but for
his sake : and though they be not perfect, yet they be taken
for perfect ; and so we come to perfectness by him. So you
see, as touching our salvation, we must not go to working to
think to get everlasting life with our own doings. No, this
were to deny Christ, Salvation, and remission of sins is his
gift, his own and free gift. As touching our good works
which we do, God will reward them in heaven ; but they
cannot get heaven. Therefore let every man do well, for it
shall be well rewarded : but let them not think that they

On the Lord's Prayer 357

with their doings may get heaven ; for so doing is a robbing
of Christ.

What shall we learn, now, by this addition, where we say,
" As we forgive them that trespass against us ? " I tell you,
this addition is put unto it not without great cause : for our
Saviour, being a wise and perfect schoolmaster, would speak
no words in vain. This addition is put unto it, to be a cer-
tain and sure token unto us, whether we have the true faith
in our hearts or no. For faith, the right faith, I say, con-
sisteth not in the knowledge of the stories, to believe the
stories written in the new and old Testament ; that is not
the lively faith, which bringeth salvation with her. For the
devil himself believeth the stories, and yet is, and shall be
damned world without end. Therefore we must have the
right faith, the lively faith, the faith that bringeth salvation ;
which consisteth in believing that Christ died for my sins'
sake. With such a faith I draw him unto me with all his
benefits. I must not stand in generalities, as to believe that
Christ suffered under Pontius Pilate : but I must believe that
that was done for my sake ; to redeem with his passion my
sins, and all theirs which believe and trust in him. If I
believe so, then I shall not be deceived. But this faith is
a hard thing to be had ; and many a man thinketh himself to
have that faith, when he hath nothing less. Therefore I
will tell you how you shall prove whether you have the right
faith or no, lest you be deceived with a phantasy of faith, as
many be. Therefore prove thyself on this wise : here is a
man which hath done me wrong, hath taken away my living
or my good name ; he hath slandered me, or otherwise hurt
me : now at the length he cometh unto me, and acknowledg-
eth his faults and trespasses, and desireth me to forgive him :
if I now feel myself ready and willing to give him, from
the bottom of my heart, all things that he hath done against
me, then I may be assured that I have the lively faith ; yea,
I may be assured that God will forgive me my sins for Christ
his Son's sake. But when my neighbour cometh unto me,
confessing his folly, and desiring forgiveness ; if I then be
sturdy and proud, my heart flinty, and my stomach bent
against him, insomuch that I refuse his request, and
have an appetite to be avenged upon him ; if I have
such a sturdy stomach, then I may pronounce against
myself, that I have not that lively faith in Christ which
cleanseth my sins. It is a sure token that I am not of the

358

The Sixth Sermon

number of the children of God, as long as I abide in this
sturdiness.

There is no good body but he is slandered or injured by
one mean or other ; and commonly it is seen, that those
which live most godly, have in this world the greatest rebukes :
they are slandered and backbitten, and divers ways vexed of
the wicked. Therefore thou, whosoever thou art, that suffer-
est such wrongs, either in thy goods and substance, Or in thy
good name and fame ; examine thyself, go into thy heart ;
and if thou canst find in thy heart to forgive all thy enemies
whatsoever they have done against thee, then thou mayest
be sure that thou art one of the flock of God. Yet thou
must beware, as I said before, that thou think not to get to
heu/en by such remitting of thy neighbour's ill-doings ; but
by such forgiving, or not forgiving, thou shalt know whether
thou have faith or no. Therefore if we have a rebellious
stomach, and a flinty heart against our neighbour, so that we
are minded to avenge ourselves upon him, and so take upon
us God's office, which saith, Mihi vindida, ego retribiiam,
" Yield unto me the vengeance, and I shall recompense them ; "
as I told you, we be not of the flock of Christ. For it is
written, Si guts dixerit quoniam diligo Deutn, et odio habet
fratrem suum, inendax est: "Whosoever saith, I love God,
and hateth his brother, that man or woman is a liar." For
it is impossible for me to love God and hate my neighbour.
And our Saviour saith. Si oraveritis, remittite ; " When you
will pray, forgive first ; " else it is to no purpose, you get
nothing by your prayer. Likewise we see in the parable of
that king which called his servants to make an account and
pay their debts, where he remitteth one of them a great
sum of money : now that same fellow, whom the lord par-
doned, went out and took one of his fellow-servants by the
neck, and handled him most cruelly, saying, " Give me my
money." He had forgotten, belike, that his lord had for-
given him. Now the other servants, seeing his cruelness,
came unto the king, and told him how that man used himself
so cruelly to his fellow : the lord called him again, and after
great rebukes cast him into prison, there to lie till he had
paid the last farthing. Upon that our Saviour saith. Sic et
Pater mens ccelestis faciei vobis, si non remiseritis unus-
quisque fratri suo de cordibus vestris : " Thus will my
heavenly Father also do unto you, if ye forgive not every
one his brother even from your hearts." Therefore let us

On the Lord's Prayer 359

take heed by that wicked servant, which would not forgive
his fellow-servant when he desired of him forgiveness, saying,
Patientiam habe in me, ct omnia reddam tibi ; " Have pa-
tience with nie," saith he, " and I will pay thee all my debts."
But we cannot say so unto God ; we must only call for
pardon. There be many folk, which when they be sick, they
say, " O that I might live but one year longer, to make
amends for my sins ! " Which saying is very naught and
ungodly ; for we are not able to make amends for our sins ;
only Christ, he is " the Lamb of God which taketh away our
sins." Therefore when we be sick, we should say : " Lord
God, thy will be done ; if I can do anything to thy honour
and glory. Lord, suffer me to live longer : but thy will be
done ! " As for satisfaction, we cannot do the least piece
of it.

You have heard now, how we ought to be willing to
forgive our neighbours their sins, which is a very token that
we be children of God : to this our Saviour also exhorteth
us, saying. Si f rater tuus habet aliquid adversum te, relingue,
&c. " If thou offerest therefore thy gift before the altar,
and there rememberest that thy brother hath somewhat against
thee, leave thou thy gift there before the altar, and go first
and be reconciled unto thy brother." " Leave it there," saith
our Saviour, " if thy brother have any thing against thee : go
not about to sacrifice to me, but first, above all things, go and
reconcile thyself unto thy brother." On such wise St Paul
also exhorteth us, saying, Volo viros orare absque ira et
disceptatione ; " I would have men to pray without anger and
disceptation." There be many wranglers and brawlers now-
a-days, which do not well : they shall well know that they be
not in the favour of God ; God is displeased with them. Let
us therefore give up ourselves to prayer, so that we may
love God and our neighbour. It is a very godly prayer
to say, " Lord, fqrgive us our trespasses, as we forgive them
that trespass against us."

But there be peradventure some of you, which will say,
" The priest can absolve me and forgive me my sins." Sir,
I tell thee, the priest or minister, call him what you will,
he hath power given unto him from our Saviour to absolve
in such wise as he is commanded by him : but I think
ministers be not greatly troubled therewith ; for the people seek
their carnal liberties ; which indeed is not well, and a thing
which misliketh God. For I would have them that are

36o

The Sixth Sermon

grieved in conscience to go to some godly man, which is able
to minister God's word, and there to fetch his absolution, if
he cannot be satisfied in the public sermon ; it were truly a
thing which would do much good. But, to say the truth, there
is a great fault in the priests ; for they for the most part be
unlearned and wicked, and seek rather means and ways to
wickedness than to godliness. But a godly minister, which is
instructed in the word of God, can and may absolve in open
preaching ; not of his own authority, but in the name of God :
for God saith. Ego sum qui deleo miquitates ; " I am he that
cleanseth thy sins." But I may absolve you, as an officer
of Christ, in the open pulpit in this wise : " As many as
confess their sins unto God, acknowledging themselves to
be sinners ; and believe that our Saviour, through his passion,
hath taken away their sins, and have an earnest purpose
to leave sin ; as many, I say, as be so afifectioned, Ego absolvo
vos ; I, as an officer of Christ, as his treasurer, absolve you
in his name." This is the absolution that I can make by
God's word. Again, as many as will stand in defence of
their wickednesses, will not acknowledge them, nor purpose to
leave them, and so have no faith in our Saviour, to be saved
by him through his merit ; to them I say, Ego ligo vos,
" I bind you." And I doubt not but they shall be bound in
heaven ; for they be the children of the devil, as long as they
be in such unbelief and purpose to sin. Here you see, how
and in what wise a preacher may absolve or bind : but he
cannot do it of fellowship, or worldly respect. No, in no
wise ; he must do it according as Christ hath commanded
him. If God now command to forgive him, qui peccat contra
me, " that sinneth against me ; " how much more must I be
reconciled to him whom I have offended ! I must go unto
him, and desire him to forgive me ; I must acknowledge my
fault, and so humble myself before him. Here a man might
ask a question, saying : " What if a man have offended me
grievously ; and hath hurt me in my goods, or slandered me ;
and is sturdy in it, -standeth in defence of himself and his own
wickedness, he will not acknowledge himself; shall I forgive
him ? " Answer : Forsooth, God himself doth not so ; he
forgiveth not sins, except the sinner acknowledge himself,
confess his wickedness, and cry him mercy. Now I am sure
God requireth no more at our hands than he doth himself.
Therefore I will say this : if thy neighbour or any man hath
done against thee and will not confess his faults, but

On the Lord's Prayer 361

wickedly defendeth the same, I, for my own discharge, must
put away all rancour and malice out of my heart, and be ready,
as far forth as I am able, to help him ; if I do so, I am
discharged afore God, but so is not he. For truly that
sturdy fellow shall make an heavy account afore the righteous
Judge.

Here I have occasion to speak against the Novatians,
which deny remission of sins. Their opinion is, that he which
Cometh oncato Christ, and hath received the Holy Ghost,
and after that sinneth again, he shall never come to Christ
again ; his sins shall never be forgiven him : which opinion is
most erroneous and wicked, yea, and clean against scripture.
For if it should be so, there should nobody be saved ; for
there is no man but he sinneth daily. I told you how you
should understand those two places of scripture, which seem
to be very hard, No7i est sacrificium, &c. " There is no sa-
crifice," &c. As concerning the sin against the Holy Ghost,
we cannot judge aforehand, but after. I know now that Judas
had sinned against the Holy Ghost ; also Nero, Pharao, and
one Franciscus Spira ; which man had forsaken popery, and
done very boldly in God's quarrel ; at the length he was
complained of, the Holy Ghost moved him in his heart to
stick unto it, and not to forsake God's word ; he, contrary to
that admonition of the Holy Ghost, denied the word of God,
and so finally died in desperation : him I may pronounce to
have sinned the sin against the Holy Ghost. But I will shew
you a remedy for the sin against the Holy Ghost. Ask re-
missioti of sin in the name of Christ, and then I ascertain you
that you sin not against the Holy Ghost. For gratia ex-
superat supra peccatum ; " The mercy of God far exceedeth
our sins."

I have heard tell of some, which when they said this pe-
tition, they perceived that they asked of God forgiveness, like
as they themselves forgive their neighbours ; and again, per-
ceiving themselves so unapt to forgive their neighbours' faults,
came to that point, that they would not say this prayer at
all ; but took our Lady's Psalter in hand, and such fooleries ;
thinking they might then do unto their neighbour a foul turn
with a better conscience, than if they should say this petition :
for here they wish themselves the vengeance of God upon
their heads, if they bear grudge in their hearts, and say this
petition. But if we will be right Christians, let us set aside
all hatred and malice; let us live godly, and forgive our

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362 Sixth Sermon on the Lord's Prayer

enemy ; so that we may from the bottom of our heart say,
" Our Father, which art in heaven, forgive us our trespasses."
There be some when they say, " Forgive us our trespasses,"
they think that God will forgive culpam only, sed non pcenam,
guiltiness and not the pain ; and therefore they believe
they shall go into purgatory, and there to be cleansed from
their sins : which thing is not so ; they be liars which teach
such doctrine. For God forgiveth us both the pain and the
guiltiness of sins : like as it appeared in David when he re-
pented; Nathan said unto him, Abstulit Dominus iniquitatem
tuam, "The Lord hath taken away thy wickedness." But
they will say, " God took away the guiltiness of his sins, but
not the pain ; for he punished him afterward." Sir, you
must understand that God punished him, but not to the end
that he should make satisfaction and amends for his sins, but
for a warning. God would give him a Cave; therefore he
punished him. So likewise, whosoever is a repentant sinner,
as David was, and believeth in Christ, he is clean a poena et
a culpa, both from the pain and guiltiness of his sins ; yet
God punisheth sins, to make us to remember and beware of
sins.

Now to make an end : You have heard how needful it is
for us to cry unto God for forgiveness of our sins : where you
have heard, wherein forgiveness of our sins standeth, namely,
in Christ the Son of the living God. Again, I told you how
you should come to Christ, namely, by faith ; and faith cometh
through hearing the word of God. Remember then this ad-
dition, "As we forgive them that trespass against us;" which
is a sure token, whereby we know whether we have the true
faith in Christ or no. And here you learn, that it is a good
thing to have an enemy ; for we may use him to our great
commodity : through him or by him we may prove ourselves,
whether we have the true faith or no.

Now I shall desire you yet again to pray unto almighty
God, that he will send such weather, whereby the fruits of
the field may increase ; for we think we have need of rain.
Let us therefore call upon him, which knoweth what is best
for us. Therefore say with me the Lord's prayer, as he
himself hath taught us : " Our Father, which art," &c.

SERMONS ON THE LORD'S PRAYER

The Seventh Sermon upon the Lord's Prayer

Etne nos inducas in tentationem, sed libera nos a malo. — Matthew vi. 13.
And lead us not into temptation, but deliver us from evil.

In the petition afore, where we say, " Forgive us our
trespasses," there we fetch remedies for sins past. For we
must needs have forgiveness ; we cannot remedy the matter
of ourselves ; our sins must be remedied by pardon, by
remission : other righteousness we have not, but forgiving of
our unrighteousness ; our goodness standeth in forgiving of
our illness. All mankind must cry pardon, and acknowledge
themselves to be sinners ; except our Saviour, who was clean
without spot of sin. Therefore when we feel our sins, we
must with a penitent heart resort hither, and say : " Our
Father, which art in heaven, forgive us our trespasses, as we
forgive them that trespass against us." Mark well this addi-
tion, " as we forgive them that trespass ; " for our Saviour
putteth the same unto it, not to that end that we should
merit any thing by it, but rather to prove our faith, whether
we be of the faithful flock of God or no. For the right faith
abideth not in that man that is disposed purposely to sin, to
hate his even ^ Christian, or to do other manner of sins. For
whosoever purposely sinneth, contra conscientiam, "against
his conscience," he hath lost the Holy Ghost, the remission of
sins, and finally Christ himself. But when we are fallen so,
we must fetch them again at God's hand by this prayer,
which is a storehouse : here we shall find remission of our
sins. And though we be risen never so well, yet when we
fall again, when we sin again, what remedy then ? What
availeth it me to be risen once, and fall by and by into the
self-same sin again, which is a renovation of the other sins ?
For whosoever hath done wickedly an act against God, and

' Fellow-Christian.

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3^4

The Seventh Sermon

afterwards is sorry for it, crieth God mercy, and so cometh
to forgiveness of the same sin ; but by and by, willingly, and
wittingly, doth the self-same sin again ; — he renovateth by so
doing all those sins which beforetimes were forgiven him.
Which thing appeareth by the lord, that took reckoning of
his servants, where he found one which owed him a great
sum of money : the lord pitied him, and remitted him all the
debts. Now that same man afterward shewed himself un-
thankful and wicked : therefore the lord called him, and cast
him into prison, there to lie till he had paid the uttermost
farthing, notwithstanding that he had forgiven him afore, &c.
So we see the guiltiness of the former sins turn again, when
we do the same sins again. Seeing then that it is so dan-
gerous a thing to fall into sin again, then we had need to
have some remedy, some help, that we might avoid sin, and
not fall thereto again : therefore here followeth this petition,
" Lead us not into temptation."

Here we have a remedy, here we desire God that he will
preserve us from falling into sin. Our Saviour, that loving
school-master, knew whereof we had need ; therefore he teach-
eth us to beg a preservation of God, that we fall not : " Lead
us not, &c. ; " that is to say, " Lord, lead us not into trial,
for we shall soon be overcome, but preserve us; suffer us not
to sin again ; let us not fall ; help us, that sin get not the
victory over us." And this is a necessary prayer ; for what
is it that we can do ? Nothing at all but sin. And there-
fore we have need to pray unto God, that he will preserve
and keep us in the right way ; for our enemy, the devil, is
an unquiet spirit, ever lying in the way, seeking occasion
how to bring us to ungodliness. Therefore it appeareth how
much we have need of the help of God : for the devil is an
old enemy, a fellow of great antiquity ; he hath endured this
five thousand five hundred and fifty-two years, in which
space he hath learned all arts and cunnings ; he is a great
practiser; there is no subtilty but he knoweththe same. Like
as an artificer that is cunning and expert in his craft, and know-
eth how to go to work, how to do his business in the readiest
way ; so the devil knoweth all ways how to tempt us, and to
give us an overthrow; insomuch that we can begin nor do
nothing, but he is at our heels, and worketh some mischief,
whether we be in prosperity or adversity, whether we be in
health or sickness, life or death ; he knoweth how to use the
same to his purpose. As for an ensample : When a man is

On the Lord's Prayer 365

rich, and of great substance, he by and by setteth upon him
with his crafts, intending to bring him to mischief ; and so
he moveth him to despise and contemn God, to make his
riches his God. Yea, he can put such pride into the rich
man's heart, that he thinketh himself able to bring all things
to pass ; and so beginneth to oppress his neighbour with
his riches. But God, by his holy word, warneth us and
armeth us against such crafts and subtilties of the devil,
saying, DiviticB si affluant, nolite cor apponere ; " If riches
come upon you, set not your hearts upon them." He
commandeth us not to cast them away, but not to set our
hearts upon them, as wicked men do. For to be rich is a
gift of God, if riches be rightly used ; but the devil is so
wily, he stirreth up rich men's hearts to abuse them.
Again, when a man falleth into poverty, so that he lacketh
things necessary to the sustentation of this bodily life ;
lo, the devil is even ready at hand to take occasion by the
poverty to bring him to mischief. For he will move and
stir up the heart of man that is in poverty, ^not to labour
and calling upon God, but rather to stealing and rob-
bing, notwithstanding God forbiddeth such sins in his laws ;
or else, at the least, he will bring him to use deceit and
falsehood with his neighbour, intending that way to bring
him to everlasting destruction. Further, when a man is in
honour and dignity, and in great estimation, this serpent
sleepeth not, but is ready to give him an overthrow. For
though honour be good unto them which come lawfully by it,
and though it be a gift of God ; yet the devil will move that
man's heart which hath honour, to abuse his honour : for he
will make him lofty, and high-minded, and fill his heart full
of ambitions, so that he shall have a desire ever to come
higher and higher ; and all those which will withstand him,
they shall be hated, or ill entreated at his hand : and at the
length he shall be so poisoned with this ambition, that he
shall forget all humanity and godliness, and consequently fall
in the fearful hands of God. Such a fellow is the devil,
that old doctor !

If it Cometh to pass that a man fall into open ignominy
and shame, so that he shall be nothing regarded before the
world ; then the devil is at hand, moving and stirring his
heart to irksomeness, and at the length to desperation. If he
be young and lusty, the devil will put in his heart, and
say to him : " What ! thou art in thy flowers, man ; take

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thy pleasure ; make merry with thy companions ; remember
the old proverb, ' Young saints, old devils.' " Which proverb
in very deed is naught and deceitful, and the devil's own in-
vention ; which would have parents negligent in bringing up
their children in goodness. He would rather see them to be
brought up in illness and wickedness ; therefore he found out
such a proverb, to make them careless for their children.
But, as I said afore, this proverb is naught : for look com-
monly, where children are brought up in wickedness, they
will be wicked all their lives after ; and therefore we may
say thus, " Young devil, old devil ; young saints, old saints."
Quo semel est imbuta recens servabit odorem Testa diu ; " The
earthen pot will long savour of that liquor that is first put
into it." And here appeareth, how the devil can use the
youth of a young man to his destruction, in exhorting him to
follow the fond lusts of that age. Likewise when a man
cometh to age, that old serpent will not leave him ; but is
•ever stirring him from one mischief unto the other, from one
wickedness to another. And commonly he moveth old folks
^o avarice and covetousness : for then old folk will commonly
say, by the inspiration of the devil, '* Now it is time for me
to lay up, to keep in store somewhat for me, that I may have
wherewith to live when I shall be a cripple." And so under
this colour they set all their hearts and minds only upon this
world ; forgetting their poor neighbour, which God would
have relieved by them. ' But, as I told you before, this is the
devil's invention and subtilty, which blindeth their eyes so,
and withdraweth their hearts so far from God, that it is
scant possible for some to be brought again : for they have
set all their hearts and phantasies in such wise upon their
goods, that they cannot suffer any body to occupy their
goods, nor they themselves use it not; to the verifying of
this common sentence : Avarus caret quod habet, ceque ac
quod non habet ; "The covetous man lacketh as well those
things which he hath, as those things which he hath not."
So likewise when we be in health, the devil moveth us to all
wickedness and naughtiness, to whoredom, lechery, theft,
and other horrible faults ; putting clean out of our mind the
remembrance of God and his judgments, insomuch that we
forget that we shall die. Again, when we be in sickness,
he goeth about like a lion to move and stir us up to im-
patiency and murmuring against God; or else he maketh our
sins so horrible before us that we fall into desperation. And

On the Lord's Prayer 367

so it appeareth that there is nothing either so high or
low, so great or small, but the devil can use that self-same
thing as a weapon to fight against us withal, like as with a
sword. Therefore our Saviour, knowing the crafts and sub-
tilties of our enemy the devil, how he goeth about day and
night, without intermission, to seek our destruction, teacheth
us here to cry unto God our heavenly father for aid and
help, for a subsidy against this strong and mighty enemy,
against the prince of this world, as St Paul disdained not to
call him ; for he knew his power and subtile conveyances.
Belike St Paul had some experience of him.

Here by this petition, when we say, " Lead us not into
temptation," we learn to know our own impossibility and
infirmity ; namely, that we be not able of our ownselves to
withstand this great and mighty enemy, the devil. Therefore
here we resort to God, desiring him to help and defend us,
whose power passeth the strength of the devil. So it ap-
peareth that this is a most needful petition : for when the
devil is busy about us, and moveth us to do against God, and
his holy laws and commandments, ever we should have in
remembrance whither to go, namely, to God ; acknowledging
our weakness, that we be not able to withstand the enemy.
Therefore we ought ever to say, "Our Father, which art in
heaven, lead us not into temptation.'''

This petition, " lead us not into temptation," the meaning
of it is : " Almighty God, we desire thy holy majesty for to
stand by and with us, with thy holy Spirit ; so that tempta-
tion overcome us not, but that we, through thy goodness and
help, may vanquish and get the victory over it : for it is not
in our power to do it ; thou, O God, must help us to strive
and fight." It is with this petition, " lead us not into temp-
tation," even as much as St Paul saith, Ne regnet , igitur
peccatum in vestro mortali corpore ; " Let not sin reign in
your corruptible body," saith St Paul. He doth not require
that we shall have no sin, for that is impossible unto us ; but
he requireth that we be not servants unto sin ; that we give
not place unto it, that sin rule not in us. And this is a
commandment : we are commanded to forsake and hate sin,
so that it may have no power over us. Now we shall turn
this commandment into a prayer, and desire of God that he
will keep us, that he will not lead us into temptation ; that is
to say, that he will not suffer sin to have the rule and gover-
nance over us ; and so we shall say with the prophet, DominCy

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The Seventh Sermon

dirige gressus ineos, " Lord, rule and govern thou me in the
right way." And so we shall turn God's commandment into
a prayer, to desire of him help to do his will and pleasure :
like as St Augustine saith. Da qmd jubes, et jube quod vis ;
"Give that thou commandest, and then command what thou
wilt." As who say, " If thou wilt command only and not
give, then we shall be lost, we shall perish." Therefore we
must desire him to rule and govern all our thoughts, words,
acts, and deeds, so that no sins bear rule in us : we must
require him to put his helping hand to us, that we may
overcome temptation, and not temptation us. This I would
have you to consider, that every morning, when you rise
from your bed, you would say these words with a faithful
heart and earnest mind : Domifte, gressus meos dirige, ne
dominetur peccatum in meo mortali corpore ; "Lord, rule
and govern me so, order my ways so, that sin get not the
victory of me, that sin rule me not ; but let thy Holy Ghost
inhabit my heart." And specially when any man goeth
about a dangerous business, let him ever say, I)o7fiine, dirige
gressus meos, " Lord, rule thou me ; keep me in thy custody."
So this is the first point, which you shall note in this peti-
tion, namely, to turn the commandments of God into a prayer.
He commandeth us to leave sins, to avoid them, to hate
them, to keep our heart clean from them : then let us turn
his commandment into a prayer, and say, " Lord, lead us
not into temptation ; " that is to say, " Lord, keep us, that
the devil prevail not against us, that wickedness get not the
victory over us."

You shall not think that it is an ill thing to be tempted,
to fall into temptations. No, for it is a good thing ; and
scripture commendeth it, and we shall be rewarded for it :
for St James saith, Beatus vir qui suffert tentationem ;
" Blessed is that man that suffereth temptations patiently."
Blessed is he that suffereth ; not he that followeth ; not he
that is led by them, and followeth the motions thereof. The
devil moveth me to do this thing and that, which is against
God ; to commit whoredom or lechery, or such like things.
Now this is a good thing : for if I withstand his motions, and
more regard God than his suggestions, happy am I, and I
shall be rewarded for it in heaven. Some think that St Paul
would have been without such temptations, but God would
not grant his request. Sufficit tibi gratia mea, Faule ; " Be
content, Paul, to have my favour." For temptations be a

On the Lord's Prayer 369

declaration of God's favour and might : for though we be
most weak and feeble, yet through our weakness God van-
quisheth the great strength and might of the devil. And
afterward he promiseth us we shall have coronam vitce, " the
crown of life ; " that is to say, we shall be rewarded in ever-
lasting life. To whom did God promise coronam vitce, ever-
lasting life ? Diligentibus se, saith St James, " Unto them that
love him ; " not unto them that love themselves, and follow
their own affections. Dilige7itibus se : it is an amphibologia ; ^
and therefore Erasmus turneth it into Latin with such words,
A quibus dilectus est JDeus, — non, diligejitibus se ; not, "they
that love themselves," but, " they of whom God is beloved : "
for self-love is the root of all mischief and wickedness,

Here you may perceive who are those which love God,
namely, they that fight against temptations and assaults of
the devil. For this life is a warfare, as St Job saith : Mi-
litia est vita hominis super terram, " The life of man is but
a warfare." Not that we should fight and brawl one with
another : no, not so ; but we should fight against the Je-
busites that are within us. We may not fight one with
another to avenge ourselves and to satisfy our irefulness ;
but we should fight against the ill motions which rise up in
our hearts against the law of God. Therefore remember
that our life is a warfare : let us be contented to be tempted.
There be some, when they fall into temptations, they be so
irksome that they give place, they will fight no more. Again,
there.be some so weary that they rid themselves out of this
life ; but this is not well done. They do not after St James's
mind ; for he saith, " Blessed is he that suffereth temptation,
and taketh it patiently." Now, if he be blessed that suf-
fereth temptation, then it followeth, that he that curseth and
murmureth against God, being tempted, that that man is
cursed in the sight of God, and so shall not enjoy corofiam
vitcB, " everlasting life."

Further, it is a necessary thing to be tempted of God ;
for how should we know whether we have the love of God
in our hearts or no, except we be tried, except God tempt
and prove us ? Therefore the prophet David saith, Proba
7ne, Domine, et tenta me ; " Lord, prove me, and tempt me."
This prophet knew that to be tempted of God is a good
thing : for temptations minister to us occasion to run to God,
and to beg his help. Therefore David was desirous to have
' A sentence that will bear a double meaning.

370 The Seventh Sermon

something whereby he might exercise his faith. For there
is nothing so dangerous in the world as to be without trouble,
without temptation. For look, when we be best at ease, when
all things go with us according unto our will and pleasure,
then we are commonly most farthest off from God. Fpr our
nature is so feeble, that we cannot bear tranquillity ; we for-
get God by and by : therefore we should say, Proba me,
** Lord, prove me, and tempt me."

I have read once a story of a good bishop, which rode
by the way, and was weary, being yet far off from any town :
therefore seeing a fair house, a great man's house, he went
thither, and was very well and honourably received. There
was great preparations made for him and a great banquet ;
all things were in plenty. Then the man of the house set
out his prosperity, and told the bishop what riches he had ;
in what honour and dignities he was ; how many fair chil-
dren he had ; what a virtuous wife God had provided for
him ; so that he had no lack of any manner of thing ; he
had no trouble nor vexations, neither inward nor outward.
Now this holy man, hearing the good estate of that man,
called one of his servants, and commanded him to make
ready the horses ; for the bishop thought that God was not
in that house, because there was no temptation there : he
took his leave, and went his ways. Now when he came
two or three mile off, he remembered his book which he had
left behind him : he sent his man back again to fetch that
book ; and when the servant came again, the house was
sunken and all that was in it. Here it appeareth that it is
a good thing to have temptation. This man thought him-
self a jolly fellow, because all things went with him : but he
knew not St James's lesson, Beatus qui suffert tentationem ;
" Blessed is he that endureth temptation." Let us therefore
learn here, not to be irksome when God layeth his cross
upon us. Let us not despair, but call upon him ; let us
think we be ordained unto it. For truly we shall never
have done ; we shall have one vexation or other, as long as
we be in this world. But we have a great comfort, which
is this : Fidelis est Deus, qui non sifiit nos tentari supra
quam ferre possumus ; " God is faithful, who will not suffer
us to be tempted above our strength." If we mistrust God,
then we make him a liar : for God will not suffer us to be
tempted further than we shall be able to bear. And, again,
he will reward us j we shall have coronam vitce, " everlasting

On the Lord's Prayer 371

life." If we consider this, and ponder it in our hearts, where-
fore should we be troubled ? Let every man, when he is in
trouble, call upon God with a faithful and penitent heart,
" Lord, let me not be tempted further than thou shalt make
me able to bear." And this is the office of every christian
man ; and look for no better cheer as long as thou art in
this world : but trouble and vexations thou shalt have usque
ad sattetatem, " thy belly full." And therefore our Saviour,
being upon the mount Olivet, knowing what should come
upon him, and how his disciples would forsake him, and mis-
trust him, taught them to fight against temptation, saying,
Vigilate et orate. As who say, " I tell you what you shall
do : resort to God, seek comfort of him, call upon him in my
name ; and this shall be the way how to escape temptations
without your peril and loss." Now let us follow that rule
which our Saviour giveth unto his disciples. Let us " watch
and pray ; " that is to say, let us be earnest and fervent in
calling upon him, and in desiring his help; and no doubt
he will order the matter so with us that temptation shall not
hurt us, but shall be rather a furtherance, and not an im-
pediment to everlasting life. And this is our only remedy,
to fetch help at his hands. Let us therefore watch and
pray ; let not temptations bear rule in us or govern us.

Now peradventure there be some amongst the ignorant
unlearned sort, which will say unto me, "You speak much
of temptations ; I pray you tell us, how shall we know when
we be tempted?" Answer: When you feel in yourselves,
in your hearts, some concupiscence or lust towards any thing
that is against the law of God rise up in your hearts, that
same is a tempting : for all manner of ill motions to wicked-
ness are temptations. And we be tempted most commonly
two manner of ways, a dextris et a sinistris, " on the
right hand, and on the left hand." Whensoever we be in
honours, wealth, and prosperities, then we be tempted on
the right hand : but when we be in open shame, out-laws,
or in great extreme poverty and penuries, then that is on
the left hand. There hath been many, that when they have
been tempted a s/m'stn's, "on the left hand," that is, with
adversities and all kind of miseries, they have been hardy
and most godly ; have suffered such calamities, giving God
thanks amidst all their troubles : and there hath been many
which have written most godly books in the time of their
temptations and miseries. Some also there were which stood

372 The Seventh Sermon

heartily, and godlily suffered temptations, as long as they
were in trouble : but afterward, when they came to rest,
they could not stand so well as before in their trouble : yea,
the most part go and take out a new lesson of discretion,
to flatter themselves and the world withal ; and so they
verify that saying, Honores mutant mores ^ " Honours change
manners." For they can find in their hearts to approve that
thing now, which before time they reproved. Aforetime they
sought the honour of God, now they seek their own pleasure.
Like as the rich man did, saying, Anirna, nunc ede, bibe, &c.,
"Soul, now eat, drink," &:c. But it followeth, Stu/te, " Thou
fool." Therefore, let men beware of the right hand ; for they
are gone by and by, except God with his Spirit illuminate
their hearts. I would such men would begin to say with
David, Proba me., Domine, " Lord, prove me : spur me for-
ward ; send me somewhat, that I forget not thee ! " So it
appeareth that a christian man's life is a strife, a warfare :
but we shall overcome all our enemies ; yet not by our own
power, but through God which is able to defend us.

Truth it is that God tempteth. Almighty God tempteth
to our commodities, to do us good withal ; the devil tempteth
to our everlasting destruction. God tempteth us for exercise'
sake, that we should not be slothful ; therefore he proveth us
diversely. We had need often to say this prayer, " Lord,
lead us not into temptation." When we rise up in a morning,
or whatsoever we do, when we feel the devil busy about us,
we should call upon God. The diligence of the devil should
make us watchful, when we consider with what earnest mind
he applieth his business : for he sleepeth not, he slumbereth
not; he mindeth his own business, he is careful, and hath
mind of his matters. To what end is he so diligent, seeking
and searching like a hunter ? Even, to take us at a vantage.
St Peter calleth him a roaring lion, whereby is expressed his
power : for you know, the lion is the prince of all other
beasts. Circurnit, " He goeth about." Here is his diligence.
JVon est potestas, &c. " There is no power to be likened
unto his power : " yet our hope is in God ; for, as strong as
he is, our hope is in God. He cannot hurt or slay us without
the permission of God : therefore let us resort unto God, and
desire him that he will enable us to fight against him. Fur-
ther, his wiliness is expressed by this word " serpent." He
is of a swift nature ; he hath such compasses, such fetches,
that he passeth all things in the world. Again, consider how

On the Lord's Prayer 373

long he hath been a practitioner. You must consider what
Satan is, what experience he hath ; so that we are not able
to match with him. O, how fervently ought we to cry unto
God, considering what danger and peril we be in ! And not
only for ourselves we ought to pray, but also for all others ;
for we ought to love our neighbour as ourselves.

Seeing then that we have such an enemy, resist ; for so it
is needful. For I think that now in this hall, amongst this
audience, there be many thousand devils, which go about to
let us of the hearing of the word of God ; to make hardness
in our hearts, and to stir up such like mischief within us.
But what remedy? Resistite, "Withstand;" withstand his
motions. And this must be done at the first. For, as strong
as he is, when he is resisted at the first, he is the weakest ;
but if we suffer him to come into our hearts, then he cannot
be driven out without great labour and travail. As for an
ensample : I see a fair woman, I like her very well, I wish
in my heart to have her. Now withstand ; this is a tempta-
tion. Shall I follow my affections ? No, no : call to remem-
brance what the devil is ; call God to remembrance and his
laws ; consider what he hath commanded thee : say unto
God, " Lord, lead us not into temptation, but deliver us from
evil." For I tell thee, when he is entered once, it will be
hard to get him out again. Therefore suffer him not too
long : give him no mansion in thy heart, but strike him with
the word of God, and he is gone ; he will not abide. Another
ensample : There is a man that hath done me wrong ; taken
away my living, or hurt me of my good name : the devil
stirreth me against him, to requite him, to do him another
foul turn, to avenge myself upon him. Now, when there
riseth up such motions in my heart, I must resist ; I must
strive. I must consider what God saith, Mihi vindicfa, " Let
me have the vengeance : " Ego retribuam, " I will punish
him for his ill doings."

In such wise we must fight with Satan ; we must kill him
with the word of God : Resistite, " Withstand and resist."
"Away thou, Satan; thou movest me to that which God
forbiddeth ; God will defend me : I will not speak ill of my
neighbour ; I will do him no harm." So you must fight with
him ; and further remember what St Paul saith, " If thy
enemy be hungry, let him have meat : " this is the shrewd
turn that scripture alloweth us to do to our enemies ; and
so we shall " cast hot coals upon his head ; " which is a

374 The Seventh Sermon

metaphorical speech. That ye may understand it, take an
ensample. This man hath done harm unto thee : make him
warm with thy benefits ; bear patiently the injuries done unto
thee by him, and do for him in his necessities : then thou
shalt heat him ; for he is in coldness of charity. At the
length he shall remember himself, and say, " What a man am
I ! This man hath ever been friendly and good unto me ; he
hath borne patiently all my wickedness ; truly I am much
bound unto him : I will leave off my wrong doings, I will no
more trouble him." And so you see that this is the way to
make our enemy good, to bring him to reformation. But
there be some, that when they be hurt, they will do a foul
turn again. But this is not as God would have it. St Paul
commandeth us to " pour hot coals upon our enemy's head ; "
that is to say, if he hurt thee, do him good, make him amends
with well-doing ; give him meat and drink, whereby is under-
stood all things: when he hath need of counsel, help him;
or whatsoever it is that he hath need of, let him have it.
And this is the right way to reform our enemy, to amend
him, and bring him to goodness ; for so St Paul commandeth
us, saying. Noli vinci a 7nalo, "Be not overcome of the
wicked." For when I am about to do my enemy a foul turn,
then he hath gotten the victory over me ; he hath made me
as wicked as he himself is. But we ought to overcome the
ill with goodness ; we should overcome our enemy with well-
doing.

When I was in Cambridge, Master George Stafford read
a lecture, there I heard him ; and in expounding the epistle
to the Romans, coming to that place where St Paul saith,
that *' we shall overcome our enemy with well-doing, and so
heap up hot coals upon his head ; " now in expounding of that
place, he brought in an ensample, saying, that he knew in
London a great rich merchant, which merchant had a very
poor neighbour ; yet for all his poverty, he loved him very
well, and lent him money at his need, and let him to come
to his table whensoever he would. It was even at that time
when Doctor Colet was in trouble, and should have been
burnt, if God had not turned the king's heart to the contrary.
Now the rich man began to be a scripture man ; he began to
smell the gospel : the poor man was a papist still. It chanced
on a time, when the rich man talked of the gospel, sitting at
his table, where he reproved popery and such kind of things,
the poor man, being then present, took a great displeasure

On the Lord's Prayer 375

against the rich man ; insomuch that he would come no more
to his house, he would borrow no money of him, as he was
wont to do before-times ; yea, and conceived such hatred and
malice against him, that he went and accused him before the
bishops. Now the rich man, not knowing any such displea-
sure, offered many times to talk with him, and to set him at
quiet ; but it would not be : the poor man had such a stomach,
that he would not vouchsafe to speak with him ; if he met
the rich man in the street, he would go out of his way. One
time it happened that he met him so in a narrow street, that
he could not avoid but come near him ; yet for all that, this
poor man had such a stomach against the rich man, I say,
that he was minded to go forward, and not to speak with
him. The rich man perceiving that, catcheth him by the
hand, and asked him, saying : "Neighbour, what is come into
your heart, to take such displeasure vvith me ? What have
I done against you? Tell me, and I will be ready at all
times to make you amends." Finally, he spake so gently, so
charitably, so lovingly, and friendly, that it wrought so in
the poor man's heart, that by and by he fell down upon his
knees and asked him forgiveness. The rich man forgave
him, and so took him again to his favour ; and they loved as
well as ever they did afore. Many one would have said,
" Set him in the stocks ; let him have bread of affliction, and
water of tribulation." But this man did not so. And here
you see an ensample of the practice of God's words in such
sort, that the poor man, bearing great hatred and malice
against the rich man, was brought, through the lenity and
meekness of the rich man, from his error and wickedness to
the knowledge of God's word. I would you would consider
this ensample well, and follow it.

" Lead us not into temptation." Certain it is that custom-
able sinners have but small temptations : for the devil letteth
them alone, because they be his already ; he hath them in
bondage, they be his slaves. But when there is any good
man abroad, that intendeth to leave sin and wickedness, and
abhorreth the same, the man shall be tempted. The devil
goeth about to use all means to destroy that' man, and to let
him of his forwardness. Therefore all those which have such
temptations, resort hither for aid and help, and withstand
betimes : for I tell thee if thou withstandest and tightest
against him betimes, certainly thou shalt find him most weak ;
but if thou sufferest him to enter into thy heart, and hath a

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delight in his motions, tunc actum est, then thou art undone ;
then he hath gotten the victory over thee. And here it is to
be noted, that the devil hath no further power than God will
allow him ; the devil can go no further than God permitteth
him to do : which thing shall strengthen our faith, insomuch
that we shall be sure to overcome him.

St Paul, that excellent instrument of God, saith, Qui
volunt ditescere, incident in inultas tentationes ; "They that
go about to get riches, they shall fall in many temptations : "
in which words St Paul doth teach us to beware. For when
we go about to set our minds upon this world, upon riches,
then the devil will have a fling at us. Therefore, let us not
set our hearts upon the riches of this world, but rather let
us labour for our living ; and then let us use prayer : then
we may be certain of our living. Though we have not
riches, yet a man may live without great riches : Habentes
vie turn et vestitufn, &c., " When we have meat, and drink,
and clothing, let us be content," let us not gape for riches;
for I tell you it is a dangerous thing to-have riches. And
they that have riches must make a great account for them :
yea, and the most part of the rich men use their riches so
naughtily and so wickedly, that they shall not be able to
make an account for them. And so you may perceive how
the devil useth the good creatures of God to our own de-
struction : for riches are good creatures of God, but you see
daily how men abuse them ; how they set their hearts upon
them, forgetting God and their own salvation. Therefore,
as I said before, let not this affection take place in your
hearts, to be rich. Labour for thy living, and pray to God,
then he will send thee things necessary : though he send not
great riches, yet thou must be content withal ; for it is better
to have a sufficient living than to have great riches. There-
fore Salomon, that wise king, desired of God that he would
send him neither too much, nor too little : not too much,
lest he should fall into proudness, and so despise God ; not
too little, lest he should fall to stealing, and so transgress
the law of God.

Sed libera nos a malo : " But deliver us from evil."
This evil, the writers take it for the devil ; for the devil is
the instrument of all ill ; like as God is the fountain of all
goodness, so the devil is the original root of all wickedness.
Therefore when we say, " deliver us from evil," we desire
God that he will deliver us from the devil and all his crafts,

On the Lord's Prayer 377

subtilties, and inventions, wlierewith he intendeth to hurt us.
And we of our ownselves know not what might let or stop us
from everlasting Ufe : therefore we desire him that he will
deliver us from all ill ; that is to say, that he will send us
nothing that might be a let or impediment unto us, or keep
us from everlasting felicity. As for ensample : There be
many which when they be sick, they desire of God to have
their health ; for they think if they might have their health
they would do much good, they would live godly and up-
rightly. Now God sendeth them their health ; but they by
and by forget all their promises made unto God before, and
fall unto all wickedness, and horrible sins : so that it had
been a thousand times better for them to have been sick still,
than to have their health. For when they were in sickness
and affliction, they called upon God, they feared him ; but
now they care not for him, they despise and mock him.
Now therefore, lest any such thing should happen unto us,
we desire him " to deliver us from evil ; " that is to say, to
send us such things which may be a furtherance unto us to
eternal felicity, and take away those things which might
lead us from the same. There be some, which think it is a
gay thing to avoid poverty, to be in wealth, and to live
pleasantly : yet sometimes we see that such an easy life
giveth us occasion to commit all wickedness, and so is an
instrument of oiir damnation. Now therefore, when we say
this prayer, we require God, that he will be our loving
Father, and give us such things which may be a furtherance
to our salvation ; and take away those things which may
let us from the same.

Now you have h.eard the Lord's Prayer, which is, as I
told you, the abridgment of all other prayers, and it is the
store-house of God. For here we shall find all things neces-
sary both for our souls and bodies. Therefore I desire you most
heartily to resort hither to this store-house of God : seek here
what you lack ; and no doubt you shall find things necessary
for your wealth.

In the Gospel of Matthew there be added these words :
Quia tuum est regnwii, et potentia, et gloria, in secula
seculorum ; " For thine is the kingdom, the power, and
the glory, world without end. Amen." These words are
added .not without cause ; for like as we say in the be-
ginning, " Our Father," signifying that he will fulfil our

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request, so at the end we conclude, saying, " Thine is the
power, &c." signifying, that he is able to help us in our
distress, and to grant our requests. And though these be
great things, yet we need not to despair; but -consider that
he is Lord over heaven and earth, that he is able to do for
us, and that he will do so, being our Father and being
Lord and king over all things. Therefore let us often
resort hither, and call upon him with this prayer, in our
Christ's name : for he loveth Christ, and all those which are
in Christ ; for so he saith. Hie est Filius mens dilectus, in
quo mihi bene complacitum est; "This is my well-beloved
Son, in whom I have pleasure." Seeing then that God
hath pleasure in him, he hath pleasure in the prayer that
he hath made : and so when we say this prayer in his name,
with a faithful penitent heart, it is not possible but he will
hear us, and grant our requests. And truly it is the greatest
comfort in the world to talk with God, and to call upon
him, in this prayer that Christ himself hath taught us ; for
it taketh away the bitterness of all afflictions. Through
prayer we receive the Holy Ghost, which strengtheneth and
comforteth us at all times, in all trouble and peril.

Quia tuuin est regnum, et potentia, et gloria ; " For
thine is the kingdom, the power, and the glory." The king-
dom of God is general throughout all the world; heaven
and earth are under his dominion. As for the other kings,
they are kings indeed, but to God-ward they be but deputies,
but officers. He only is the right king ; unto him only must
and shall all creatures in heaven and earth obey, and kneel
before his majesty. Therefore have this 'ever in your hearts,
what trouble and calamities soever shall fall upon you for
God's word's sake. If you be put in prison, or lose your
goods, ever say in your hearts, Tuum est regnum ; " Lord
God, thou only art ruler and governor ; thou only canst and
wilt help and deliver us from all trouble, when it pleaseth
thee ; for thou art the king to whom all things obey." For,
as 1 said before, all the other kings reign by him, and
through him, as scripture witnesseth ; Per me reges regnant,
"Through me kings rule." To say this prayer with good
faith and penitent heart is a sacrificium laudis, "a sacri-
fice of thanksgiving." We were wont to have Sacrificium
missiB, " The sacrifice of the mass ; " which was the most
horrible blasphemy that could be devised, for it was against
the dignity of Christ and his passion ; but this sacrifice of

On the Lord's Prayer 379

thanksgiving every one may make, that calleth with a
faithful heart upon God in the name of Christ.

Therefore let us at all times, without intermission, offer
unto God the sacrifice of thanksgiving ; that is to say, let us
at all times call upon hi